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.

In this ethnographic case study I examine the meanings and manifestations of teacher knowledge by inquiring into the perceptions of learning for a group of primary school teachers in Toledo, Belize, Central America. As an outsider, I construct an insider’s view of teachers’ knowledge by representing what these teachers know about teaching and how they have come to know what they know. The lived experiences of the teachers are illuminated as I discuss opportunities and challenges for educators in this region of the world. The insider-outsider relationship is examined as I reflect on my role as a volunteer with a non-profit organization, as well as a researcher and a Canadian secondary school teacher. The following questions structure the study: (1) How does the development of teachers’ knowledge occur in rural communities of the majority world country of Belize? (2) What kind of impact has the Teachers for a Better Belize (TFABB) “Literacy Coaches Program” had on the development of teachers’ knowledge in Toledo, Belize? Results of the study are represented in three distinct ways. The creative ethnography highlights the lived reality of local teachers as I interpreted the typical journey they take in learning to teach. The realist tale, including several detailed participant quotes, illustrates a more explicit map of teacher learning as it connects with current research and literature. The confessional tale represents my highly personal reflections with regard to the research as well as my own learning. Toledo teachers identify many factors affecting their formal learning including economic constraints, geographic isolation and limited resources. Local teachers do, however, recognize and engage in the less formal learning opportunities available to them. They collaborate with peers, seek out mentors, engage in teacher workshops, and reflect on their own practice. An oppressive cloud, however, looms over the educational landscape in Toledo, as teachers describe tacit yet lingering effects of colonialism present in their educational culture. In this study I conclude that to realize improved opportunities for both teachers and students in Toledo, there must be genuine understanding and respect between all educational sectors. By raising the profile of the underrepresented primary teacher in Toledo, this study aims to promote meaningful dialogue between all those involved to nurture the professional knowledge development of teachers.

Residential childcare has had an image which, at the very least, is not a positive one. It has been blamed for weakening family links and leading to poor educational and health outcomes for children (Biehal et al. 1995; Mendes and Moslehuddin 2004; Stein 2002). However, children and young people enter residential care institutions for a variety of reasons, and by examining the experiences of children and young people in Bangladesh, we can see that residential childcare has the potential to offer a positive option for many disadvantaged children and young people. UNICEF estimates that there are more than 49,000 children in residential care in Bangladesh (UNICEF 2008), but this figure fails to include thousands of children who live in madrasahs. There is neither a uniform childcare policy nor formal aftercare support provision in Bangladesh; instead, the government, Non-Governmental Organisations (NGOs) and madrasahs all have their own approaches and methods and there has been no research conducted on young people in and after care. The aim of this study was to explore the experiences of residential care from the perspectives of a group of young people who had lived in residential childcare institutions in Bangladesh with a view to making improvements in residential childcare in the future. Qualitative methods were employed for data collection, using in-depth semi-structured interviews with 33 young people (aged between 12 and 26) who had left the care system and observation of the four institutions where they had lived: one run by an NGO, two run by the government and one madrasah run by the religious community. All of the fieldwork was conducted and transcribed in Bangla. The findings of this study show that young people had mixed feelings about their lives in care, preparation for leaving care, and aftercare support; moreover, their experiences were diverse. Overall, most said that they had benefited from being in care and the institution had had a largely positive impact on their lives. However, the experience for those who had been evicted was much less favourable; these young people suffered a range of hardships after leaving care. The findings also show that there was a connection between the in-care experience and the success of a young person in the outside world. The type of institution, its culture, systems and practices, the amount of care received and socio-cultural-religious influences all played a part. The research further indicated that although some young people developed a measure of resilience to face the problems of their everyday lives, they were not fully able to overcome them due to societal discrimination. Those who did best where those who had developed positive attachments with at least one trusted adult, who acted as a mentor and strengthened their commitment and self-motivation. The findings demonstrate that aftercare support varied from institution to institution, but overall, was informal in nature. The study concludes by setting out implications for building better residential childcare policy and practice in Bangladesh. It identifies a number of avenues for further research, suggesting that lessons for the minority world may be learned from this study, namely the notion that the whole community should take responsibility for its children; and attention should be paid to faith and religious beliefs in children’s upbringing. The study has also demonstrated that improving financial resources may not necessarily lead to better outcomes from children and young people. Instead, building relationships with adults, peer groups, parents, and community offer the best chance for good outcomes.

Internationalisation is high on the agenda of Higher Education in the UK, with the promotion of the students’ intercultural capabilities seen as key for their future careers and lives as global citizens. Within this agenda international study visits are considered beneficial for student teachers, giving those with limited exposure to cultural diversity an opportunity to learn first-hand about education in other countries. Taking a postmodern approach and using Facet Methodology, the research investigated the extent to which the pattern of study visits in a School of Education in a University in the South West of England was conducive to promoting the intercultural capabilities of the participants. Drawing on perspectives from Bourdieu and postcolonial theory, analysis of the University policies on Internationalisation and Teaching and Learning revealed a variety of positions towards international study visits and interviews with Associate Deans of a Faculty explored how far these were being manifested for the different professional disciplines of Education, Health and Social Care. The perspectives, views and attitudes of the student and tutor participants on a range of study visits were then captured through focus groups, interviews and writing frames. The study found that neither the students nor the tutors showed an awareness of the nature and importance of intercultural capabilities and therefore the approaches to study visits were patchy in developing them. It suggests that though such visits can be beneficial in promoting such capabilities in the participants, they will only do so consistently if there is in place a transformational pedagogy, informed by postcolonial theory, and implemented by knowledgeable tutors. This approach would include a planned programme of pre-trip, in-trip and post-trip activities encouraging reflection upon experiences, whether positive or disturbing, based upon an explicit contract with students to engage in intercultural learning as a central aspect of the visit.

The aim of this work is to tell part of the story of the Brazilian evangelical missions movement by focusing on the work and Brazilian evangelical transcultural workers serving in mission in the context of the Arab-Muslim world. These participants are members of a broader movement of more than 5000 Brazilian evangelicals serving around the world - an evangelical labor force large than that of England or Canada - which has grown significantly since 1976. In order to locate the work of Brazilian evangelicals in an Arab-Muslim context, it was important to first offer a historical narrative showing how Brazil has shifted in the twentieth century from being a “mission field” to being a base for sending missions. Relying on key historical literature, this has been accomplished first by recounting how Brazil was evangelized largely by North American missionaries in the nineteenth and twentieth centuries. Building on this narrative, the argument has been made that while the Brazilian evangelical church does share common characteristics with North American and global evangelicalism, it has also begun to forge its own evangelical identity. One important part of this identity is its concrete participation in global mission efforts. As transcultural mission necessarily involves cultural adaption, forty-five past and present Brazilian evangelical workers were invited to participate in a collective case study and reflect upon their own “Brazilianness” and how they have adapted in the Arab world. The perspectives of ten Brazilian mission leaders have also been included. In this study, I have treated Brazil as an affinity bloc of cultures in which there is clear diversity as well as some elements of cohesiveness. I have approached the Arab world in the same way. Hence, the framework for discussing Brazilians in the Arab world has been to reflect upon two affinity blocs and to ask members of one group (Brazilians) to share their collective experiences living in a second group (the Arab world) specifically regarding seven aspects of culture that have clear missiological implications. They include: race, economics, time, communication, family, relationships, and spiritual worldview. After hearing these Brazilian voices, it has become evident, culturally, speaking that Brazilians are not Arabs and that Brazilians must surely work to adapt culturally. However, it also appears that there is generally less cultural distance between the Brazilians surveyed and their Arab contexts than what is normally experienced by Western missionaries in the Arab world. This study was also concerned with asking, how are Brazilian evangelicals approaching mission in the Arab-Muslim world? Following a collective case study methodology, this question was posed to individual Brazilians and teams, but also to Brazilian evangelical missions organizations working in the Arab world. While a number of themes (strategies and practices) emerged, it seems that Brazilians are particularly concerned about humanitarian work and personal evangelism and would regard these areas as strengths of their movement. On the other hand, Brazilian workers and mission leaders also identified the most apparent challenges in their work among Arab-Muslims. They included: a lack of Brazilian local church support for missionaries, deficiencies in language learning, lack of financial support, and difficulties faced by Brazilian women in Arab contexts. For each apparent difficulty, I have proposed some solutions based on the collective input of Brazilian voices. Finally, in this study, I have posed the question, how do Brazilians think theologically about mission? Also, how is this Brazilian missiology relevant to transcultural mission work in the Arab-Muslim world? While I have approached this question primarily through surveying the literature from Latin American and Brazilian theologians, I have also looked for missiological themes in the thoughts of Brazilian evangelical workers and through observing their concrete mission practices. From this, four theological themes have emerged that are descriptive of Brazilian missions. They include: that mission is holistic (missão integral); that mission is church-centered; that authentic mission originates from “below” or from a posture of vulnerability; and that one‘s missiology must be undergirded by an awareness of the spiritual world. In summary, through this work, I have have endeavored to tell part of the story of an emerging majority world missions movement by listening to the voices of Brazilian transcultural workers who serve in the Arab-Muslim world. The goal of this study is to inform the global church of this phenomenon in order that the global church would learn from the Brazilian experience as it moves forward in mission and missiological reflection. Secondly, my desire is to provide a framework of self-reflection for Brazilian evangelical missionaries and missions organizations serving in both the Arab-Muslim world but also in the entire world. / Thesis (PhD)--University of Pretoria, 2010. / Science of Religion and Missiology / unrestricted