1 |
Archbishop Evdokim and the Orthodox Church in America, 1914-1917Johnson, Michael. January 1976 (has links)
Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, 1976. / Includes bibliographical references (leaves 147-149).
|
2 |
Proces christianizace a srovnání vývoje hlavních křesťanských denominací na území Korejského poloostrova do r. 1945 (s náhledem na situaci v Korejské Republice) / Christianization and Comparison of the Main Christian Denominations' Development in the Territory of the Korean Peninsula to 1945 (with introduction in the Republic of Korea)Klepetková, Marie January 2016 (has links)
This work describe and study process of Christianization in Korea from its early period, and reveals existing researchers task and theories in this field. The main focus of the work is to compare history of the main Christian denominations in order of their introduction to the territory of Korean peninsula until end of the second World War and consecutive Korean War. It also gives short introduction to current situation of described denominations in a modern society at the Republic of Korea territory. Powered by TCPDF (www.tcpdf.org)
|
3 |
Orthodox Christian dialogue with Bayore cultureAkunda, Athanasius Amos M. 06 1900 (has links)
Orthodox Christianity came to the Banyore people of
western Kenya in 1942. The Banyore are Bantu speaking
people whose language belongs to the Luhya group of
languages. The Banyore live near the Uganda border; they
are thought to be related to the famous Uganda Kingdom of
Bunyoro Kitara. The first Christian missionaries among the
Banyore were Protestants who came from South Africa in
1905. . The Orthodox faith reached Bunyore in 1942,
through a Kenyan missionary from central Kenya, Bishop
George (Arthur) Gathuna, and Fr Obadiah from Uganda.
The point of note here is that the first Orthodox Christian
missionaries to introduce the Orthodox Christian faith to the
Banyore people were Kenyans. I shall examine the relation
between Orthodox Christianity and Banyore culture, and
show how Orthodox Christianity, in dialogue with the
Banyore people, became indigenised in Bunyore culture.
Thus Orthodox Christians in Bunyore do not see Orthodoxy
as something foreign, but as something that has become
part of their own culture. / Christian Spirituality, Church History & Missiology / D.Th. (Missiology)
|
4 |
Orthodox mission methods : a comparative studyHayes, Stephen Tromp Wynn 06 1900 (has links)
After a barren period between about 1920 and 1970, in
which there was little or no mission activity, the
Orthodox Church has experienced a revival of interest
in mission. This thesis is an examination of how
Orthodox theology and worldviews have affected Orthodox
mission methods, and account for some of the differences
between Orthodox methods and those of Western
Christians. A starting point for the study of the
Orthodox theology of mission is the ikon of the descent
of the Holy Spirit at Pentecost, which shows the
apostles gathered in the upper room with the world in
their midst. Orthodox soteriology, which sees Christ as
the conqueror of evil and death, rather than as the
punisher of sin, has led Orthodox missionaries to have
a more open approach to other cultures. A historical
survey of ways in which the Orthodox Church grew in the
past includes martyrdom, mission and statecraft,
monastic mission, and in the 20th century, the missionary
significance of the Orthodox diaspora. Even in the
fallow period, however, there was mission in the sense
that various groups of people were drawn to Orthodoxy,
sometimes through the ministry of irregularly ordained
bishops. The collapse of communist regimes in the Second
World has created many new opportunities for
orthodox mission, but has also brought problems of
intra-Christian proselytism, nationalism and viole:1ce,
and schism and stagnation in those places. As the
Orthodox Church prepares to enter the 21st century, its
worldview, which has been less influenced by the modernity
of the West, may enable it to minister more
effectively to people involved in postmodern reactions
against modernity. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)
|
5 |
Orthodox Christian dialogue with Bayore cultureAkunda, Athanasius Amos M. 06 1900 (has links)
Orthodox Christianity came to the Banyore people of
western Kenya in 1942. The Banyore are Bantu speaking
people whose language belongs to the Luhya group of
languages. The Banyore live near the Uganda border; they
are thought to be related to the famous Uganda Kingdom of
Bunyoro Kitara. The first Christian missionaries among the
Banyore were Protestants who came from South Africa in
1905. . The Orthodox faith reached Bunyore in 1942,
through a Kenyan missionary from central Kenya, Bishop
George (Arthur) Gathuna, and Fr Obadiah from Uganda.
The point of note here is that the first Orthodox Christian
missionaries to introduce the Orthodox Christian faith to the
Banyore people were Kenyans. I shall examine the relation
between Orthodox Christianity and Banyore culture, and
show how Orthodox Christianity, in dialogue with the
Banyore people, became indigenised in Bunyore culture.
Thus Orthodox Christians in Bunyore do not see Orthodoxy
as something foreign, but as something that has become
part of their own culture. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)
|
6 |
Orthodox mission methods : a comparative studyHayes, Stephen Tromp Wynn 06 1900 (has links)
After a barren period between about 1920 and 1970, in
which there was little or no mission activity, the
Orthodox Church has experienced a revival of interest
in mission. This thesis is an examination of how
Orthodox theology and worldviews have affected Orthodox
mission methods, and account for some of the differences
between Orthodox methods and those of Western
Christians. A starting point for the study of the
Orthodox theology of mission is the ikon of the descent
of the Holy Spirit at Pentecost, which shows the
apostles gathered in the upper room with the world in
their midst. Orthodox soteriology, which sees Christ as
the conqueror of evil and death, rather than as the
punisher of sin, has led Orthodox missionaries to have
a more open approach to other cultures. A historical
survey of ways in which the Orthodox Church grew in the
past includes martyrdom, mission and statecraft,
monastic mission, and in the 20th century, the missionary
significance of the Orthodox diaspora. Even in the
fallow period, however, there was mission in the sense
that various groups of people were drawn to Orthodoxy,
sometimes through the ministry of irregularly ordained
bishops. The collapse of communist regimes in the Second
World has created many new opportunities for
orthodox mission, but has also brought problems of
intra-Christian proselytism, nationalism and viole:1ce,
and schism and stagnation in those places. As the
Orthodox Church prepares to enter the 21st century, its
worldview, which has been less influenced by the modernity
of the West, may enable it to minister more
effectively to people involved in postmodern reactions
against modernity. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)
|
Page generated in 0.0528 seconds