This thesis is an interpretation of the ritualistic and storied behaviour of two Christian congregations of the Charismatic ‘house-church’ or ‘New Church’ genre, established within the last thirty years in Glasgow, West of Scotland. The exercise is framed by the field of research and commentary on the global rise and impact of the Neo-Pentecostal or Charismatic Movement in the latter part of the twentieth century, from which the ‘house-churches’ derive motivation and ritual, and by the growing field of Congregational Studies pioneered by James F. Hopewell (1988) in Congregation: Stories and Structures. The congregations which form the locus for the fieldwork are Bishopbriggs Charismatic Church (BCC – a pseudonym) in the northern suburbs of Glasgow and Bridgeton Charismatic Fellowship (BCF - a pseudonym), an inner-city congregation in the East End of Glasgow. PART ONE: Charismatic Renewal, Congregational Studies & Two Churches provides the background in terms of general history, methodology, and interpretation of the two congregations. Chapter One charts the history of the Charismatic Movement and the rise of the ‘house-churches’, with particular focus on its history in Scotland. Chapter Two explores the literature relating to the ethnographic axis of ritual and narrative as used in this thesis. Chapter Three explains the rationale for the ethnographic methodology practiced, and its relationship to the theological interpretative schema in which it is framed. Chapter Four is a description of the fieldwork sites and a full picture of the two congregations. Chapter Five is a primary parabolic interpretation of the two congregations. PART TWO: Rituals that Live is a series of themed essays that explore and interpret the essential habitus of the two congregations. Chapter Six argues that music acts to catalyse the Divine-human encounter, turning ‘secular’ space into ‘sacred’ space. In Chapter Seven I observe and interpret the somatic nature of the ritual field. Chapter Eight explores an imaginal process which weaves its revelatory efficacy. Chapter Nine explores the symbiotic relationship of ritual to narrative and Chapter Ten turns ethnographic observation from the central ritual matrix of Sunday morning to the missional activity of the congregations. Chapter Eleven argues for a particular missiology based on motifs and themes arising from the previous six chapters. PART THREE: Beyond the Written Word concludes the thesis by arguing that the Charismatic habitus of the house-churches indicates a surprising turn of Protestant congregations to semiotics and orality. Following Catherine Pickstock (1998) and Walter J. Ong (1969) I contend that this turn is a pursuit of presence against the distancing effects of the written and propositional dogmas of Protestant ancestry.

This study analyses the role of the house motif in Mark’s Gospel since in the tradition, Jesus healed, forgave sin, taught and shared meals as well as the Last Supper in the house. It is argued that Mark was composed for a Gentile, Hellenist Christian house group in Rome and written soon after Nero’s persecution (64-65 CE) of the Christian house-church communities and prior to the destruction of the temple in 70 CE. Though other studies support alternate sites in Galilee, Southern Syria and the Transjordan as the source of the Gospel, the traditional arguments favouring Rome indicate that Mark is a Hellenist Gospel written for the majority Law-free Christian household groups in Rome as Paul’s letter attests in 58 CE. The Gospel offers hope in following the way of the secret of the kingdom. In Mark’s terms, the secret is Jesus’ servant dedication to his messianic ministry, climaxing in his crucifixion and resurrection. There is no description of Jesus’ resurrection in the Gospel; in part unnecessary since, from its opening, the Gospel presumes the power and authority of the crucified, risen Son of Man, the Lord. As Lord, he calls disciples to follow him along the way of eschatological servant dedication in the spatial context of the typical, urban house-church. Consequently, within the house motif, Mark sets out the minor characters’ response in faith and hope to the Lord’s authoritative call, healing, forgiveness and Eucharistic unity in the house. In contrast, the narrative synagogue groups first react only with astonishment to Mark’s messianic Jesus. But, under the authorities’ leadership, the Jewish response hardens into total rejection of Jesus as Mark’s gradually enlarges Israel’s negative response to Mark’s symbolic visitation, judgment and rejection theme of the temple due to the opposition of the Jewish authorities and their abuse of the Law and the temple liturgy. Mark has no pastoral interest in a remote Jerusalem or its temple. From the Gospel's ’s viewpoint, his real aim is the visitation of Rome’s house-church groups through the living Word of the risen Jesus of Nazareth. Israel’s negative narrative response acts as a literary backdrop to the faith responses in the house. As a result, through its misused Law and temple traditions, Israel ensures its symbolic visitation and rejection. Concurrently, in house-churches sustained by faith, and the authoritative Word of the risen Son of Man, challenges Christians in Rome to a renewed fidelity in way, covenant service. Therefore, under the mantle of the house motif, the Gospel offers ‘the secret of kingdom of God’ - Jesus’ life as the selfless servant - as the basis for individual and communal hope. Christians live in the aftermath of severe persecution. These house groups are challenged to live the paradox of faith in life through death, gain through loss, in following a crucified/risen Lord in servant dedication. This appears to be particularly Mark's aim in his close linking of the two motifs, the house and the way, during the journey of Jesus and the disciples on the way to Jerusalem from Galilee. Throughout, he accents eschatological house-churches; their members live the secret of the kingdom in faith, hope and mutual selflessness. Thus, as Lord of the House, Jesus goes before Rome’s Christian groups in his ever-present living and dying in his glorified humanity. By following Jesus of Nazareth in servant discipleship in a house community, Christians blend their existential human becoming with that of the glorified Lord. Hence Mark clearly expects Christians to see the ‘things of God’ as their Spirit-inspired servant charity. In this way, they daily deepen their Christian unification with Jesus’ own dedication as the Beloved Servant/Son in his obedience to his Father’s will. This is the gift that Mark points to ‘now in this time’. Mark stresses this sense of the victorious, fruitful presence of the glorified Son of Man, the Lord, from the opening of the Gospel. The superscription and the fact that he addresses Christians, who already know Jesus as the triumphant Lord, allow him to write from a post resurrection viewpoint. So, within the scope of the house motif, Mark encourages a deeper faith and hope in the efficacy of Christian self-identification with Jesus in his victorious way of the cross.

After the open-door policy, those nearly disappeared religions during the Cultural Revolution were arising again in mainland China. Chinese communist government, at the same time, proposed the religious policy, amended the Constitution to make the freedom of religious belief into the Constitution, and enacted the religious regulations. However, Christian house churches were often persecuted by Chinese communist government with illegal reasons. The goal of religious legal system is to achieve the freedom of religious belief, so, why did the religious persecution continue happening in China? Does the legal system need to be amended? That¡¦s the background of this research. This research uses the five major frameworks of administrative law, which includes administrative principles, administrative organization, limitation of administrative power, administrative remedy, and administrative supervision, to exam the operation of the legal system of the Christian house church management in China. Both document analysis and historical narration are the main research method to figure out what are Chinese communist government¡¦s considerations about ruling house church and what are house church¡¦s claims and requests toward the government. As a result, according to the five major frameworks of administrative law whether there are any improvements on¡§the legal system of Christian house church management in mainland China¡¨, and also to provide suggestions to achieve the goal that is protecting the freedom of religious belief and maintain the order of management at the same time. In this research through the five major frameworks of administrative law, the Chinese coummnist government insists the religious organizations must obey the Chinese communist party and the government, which is the base of proceeding religious government and legislation. As a result, only the patriotic religious organizations are legal; the rights of governmental supervision are too strong; the freedom of religious belief was restricted. Christian house church insists the freedom of religious belief should not be interfered by politics. This has made the house churches illegal, and enforces a ban of house churches. The Chinese communist government and Christian house churches had been lacking of communication for a long time, and the government strictly monitors religious organizations. In responding to the external pressure, the house churches developed certain ways to survive that made it even more difficult for the government to manage. This situation highlighted the recent legal system of religious management unsuitable for the house churches. The Chinese communist government should re-exam their policy on house church management, readjust policy thoughts and amending the legal system, and ensure protection of the freedom of religious belief.

ABSTRACT ASSISTING CHINESE HOUSE CHURCHES TO BECOME GREAT COMMISSION CHURCHES Name Withheld, Ph.D. The Southern Baptist Theological Seminary, 2012 Chairperson: Dr. George H. Martin The purpose of this dissertation is to provide a training proposal that will assist the Chinese house churches in developing a plan to address their missiological weaknesses and become Great Commission churches. The thesis of this dissertation is that the majority of Chinese house churches are not Great Commission churches. Chapter 1 will give an overview of the project, which includes the methodology used. Chapter 2 describes the origin of the house church in China, with special attention being given to the historical and political factors that shaped it. With this background information in place, the reader will be better able to understand the modern day situation of the Chinese house church. Chapter 3 will provide a rationale for the Great Commission survey that was used to collect data. First, a biblical theology of missions will be developed. From this theology, the ten criteria of a Great Commission church will be established. Finally, these ten criteria will inform the twenty-nine question survey that will be used to obtain measurable data. Chapter 4 will describe the data collected by the questionnaire. The twenty-nine questions will be grouped according to their corresponding Great Commission church criterion. The data will be immediately assessed to form a preliminary conclusion regarding the nature of the majority of Chinese house churches regarding their Great Commission involvement. Chapter 5 will use published materials to describe the recent missionary efforts of the house church in China, with special attention being given to the Back to Jerusalem Movement (BTJ). This chapter will also depend upon various interviews that the author has conducted to supplement the scarcity of resources in this sensitive area. The goal is to verify or modify the conclusions reached in chapter 4. The chapter will finish by listing the missiological weaknesses of the modern-day Chinese house church. Finally, chapter 6 is a contextualized training proposal designed to assist Chinese house churches to become Great Commission churches. The training will lead church leaders to develop a plan for their local church that will strengthen its missiology and enable it to more effectively participate in the Great Commission.

This thesis investigates space through its relationship with society based on the idea of the social production of space. By employing the social concepts of community and institution, and the spatial concepts of shelter space and marker space, it provides a theoretical perspective for the evaluation of space in architectural history. This theoretical frame is supplied with a case study on the evolution of Early Christian community and their meeting place. The historical course of the Early Christianity in the Roman Empire from community formation to become an institution &ndash / Christendom - constitutes the paradigm for the social premise of the thesis. On the other hand, the proposed outline for the spatial evolution is demonstrated on the house-church at Dura-Europos.

The New Testament writings provide abundant information about the mutual care ministries of church members toward one another. These ministries cover the New Testament landscape, with various examples and commands in both the narratives in Acts and the prescriptive one-another passages in the epistles. Sadly, standard systematic theology manuals give little treatment to this major New Testament theme. Many say little about any form of church ministry, fewer address ministries to members, and fewer still address member-to-member ministries, mentioning only the work of elders and deacons. Chapter one overviews the New Testament evidence and summarizes the deficiencies among systematic theologians. It provides justification for my thesis, namely, that the New Testament presents the church as God’s designed agent and setting for the ministry of mutual Christian care Chapter two explores four ways the New Testament uses the term church: household church, citywide church, regional church, and universal church. We focus on the first two, with the stress on local churches meeting in homes as the normal setting for shared life and mutual ministry. Moreover, the pictures of the church as Christ’s body, God’s family, and God’s new priesthood encouraged members to serve their Christian brothers and sisters. Chapter three demonstrates that the ultimate foundation of all New Testament one-another ministry is found in the salvation work of the triune God. God, Christ, and his Spirit provide models and motives for church members, as recipients of his redemptive grace, to minister to each other. God’s love in Christ, Christ’s self-sacrificial death on the cross, and the Spirit’s relational graces (e.g., the “fruit” of the Spirit) and ministry gifts guide and empower church members to care for each other. Chapter four examines seventeen varied ways that the New Testament describes and prescribes these practical ministries of mutual care, organizing them under three headings—attitudes, actions, and words. These seventeen ministry categories show the wide range of ways in which the New Testament called church members to care for the physical and spiritual needs of fellow members. Chapter five provides a brief conclusion with five summary lessons and some suggestions for further study. / Philosophy, Practical and Systematic Theology / D.Th. (Systematic Theology)

The New Testament writings provide abundant information about the mutual care ministries of church members toward one another. These ministries cover the New Testament landscape, with various examples and commands in both the narratives in Acts and the prescriptive one-another passages in the epistles. Sadly, standard systematic theology manuals give little treatment to this major New Testament theme. Many say little about any form of church ministry, fewer address ministries to members, and fewer still address member-to-member ministries, mentioning only the work of elders and deacons. Chapter one overviews the New Testament evidence and summarizes the deficiencies among systematic theologians. It provides justification for my thesis, namely, that the New Testament presents the church as God’s designed agent and setting for the ministry of mutual Christian care Chapter two explores four ways the New Testament uses the term church: household church, citywide church, regional church, and universal church. We focus on the first two, with the stress on local churches meeting in homes as the normal setting for shared life and mutual ministry. Moreover, the pictures of the church as Christ’s body, God’s family, and God’s new priesthood encouraged members to serve their Christian brothers and sisters. Chapter three demonstrates that the ultimate foundation of all New Testament one-another ministry is found in the salvation work of the triune God. God, Christ, and his Spirit provide models and motives for church members, as recipients of his redemptive grace, to minister to each other. God’s love in Christ, Christ’s self-sacrificial death on the cross, and the Spirit’s relational graces (e.g., the “fruit” of the Spirit) and ministry gifts guide and empower church members to care for each other. Chapter four examines seventeen varied ways that the New Testament describes and prescribes these practical ministries of mutual care, organizing them under three headings—attitudes, actions, and words. These seventeen ministry categories show the wide range of ways in which the New Testament called church members to care for the physical and spiritual needs of fellow members. Chapter five provides a brief conclusion with five summary lessons and some suggestions for further study. / Philosophy, Practical and Systematic Theology / D.Th. (Systematic Theology)

China is a world force. Not only is China seen in the daily news but it has produced the largest church in the world. The church is 100 million people strong (Hattaway 2003:13). Since 1978, modern China has begun to populate the world community with her immigrants. Vast Diaspora communities have been created. The church in China shows all the signs of a Jesus People movement. In 1949 the communist came into power. They ordered all Christian missionaries to leave the country (Aikman 2003:44). By 1953 the last missionary had left (Thompson 1978:186). Mao closed the churches, confiscated property, burned books and bibles and had leaders sent to re-education camps. A time of persecution had begun. Rather than destroy the church, this made it stronger. The church grew from 750,000 to 100 million today. Can this Jesus People movement be experienced in the Diaspora community in South Africa? To evaluate this we use Allan Hirsch’s “The Forgotten Ways” (2006). In this he speaks of Apostolic Genius and the six elements that compose it. Thos elements are Jesus is Lord, Making Disciples, Missional-Incarnational Impulse, Apostolic Environment, Organic Systems and Communitas. These six elements are found expressed within a Jesus people movement. When they are all fully involved, a Jesus People movement is underway. There are 14 Chinese Christian churches in South Africa. The Chinese Diaspora community is 300-350,000 people. The Chinese mostly come from the Fujian province in China. Seventy percent are entrepreneurs and businessmen running shops selling Chinese goods. The researcher has found that the leadership of the churches is from Taiwan. Bringing everything together, the researcher finds the churches are growing at a moderate rate. The expected explosive growth of the church in China is not found in South Africa. The elements of Apostolic Genius are present but only partially expressed. There continues to be potential for the Chinese House church movement to field workers in South Africa. There has been some expressed interest. The Back To Jerusalem Movement is putting missionaries all over the Middle East (Hattaway 2003). It is the opinion of the researcher that putting workers in the Diaspora communities would be a natural extension of that that effort. / Dissertation (MA Theol)--University of Pretoria, 2013. / gm2014 / Science of Religion and Missiology / unrestricted