Thesis (DD(Science of Religion and Missiology)--University of Pretoria, 2005. / Includes bibliographical references.

Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, 2008. / Abstract. Description based on Microfiche version record. Includes bibliographical references (leaves 54-56).

Thesis (M.A.)--Villanova University, 2009. / Theology and Religious Studies Dept. Includes bibliographical references.

Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, 2008. / Abstract. Includes bibliographical references (leaves 54-56).

Many Emerging Church preachers claim the Bible is not viewed the same way it once was. Consequently ministers need to rethink some aspects of how they go about preaching and communicating. Emerging Church preachers argue that Christianity must develop a new way of describing, defining, and defending the gospel. The aim of this study is to answer the question: To what extent, if any, is preaching in the Emerging Church different than that of traditional expositional preaching in the Evangelical Church and how does one compare with the other as far as success in addressing the needs of post-modern Christians? Chapter one gives a brief introduction of the Emerging Church movement by briefly defining and describing the diverse movement (EC movement) that arose within Protestant Christianity due to a reaction to modernism in Western Christianity. Chapter two provides a literature study where definitions of both preaching styles are considered – emerging style(s) and expository preaching. Included with the emerging preaching style(s) and expositional preaching will be characteristics comprising these styles. Chapter three (methodology) consists of charts, definitions, and descriptions comparing both the modern and postmodern movement through their characteristics and values, purposes for the movements, and homiletics of the movements.Chapter four, "Findings From of The Comparisons From The Two Models of Preaching" consists of the results found from the research. Chapter five, "Conclusions Of Preaching For The Two Models Of Preaching" will consist of a critical analysis of the homiletics in both the Emerging Church and the Traditional Evangelical Church. Chapter six, "Expository Preaching In the Traditional Evangelical Church For Post-Modern Christians" will offer a model as a proposal on how to effectively preach to the postmodern congregation. Chapter seven contains concluding remarks concerning the effectiveness of the traditional expository preaching compared with the emerging dialogical/storytelling preaching for postmodern Christians. / Practical Theology / D. Th. (Practical Theology)

Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / As most of the attentions as well as criticisms to Radical Orthodoxy are focused on the theology of John Milbank, the possible existence of alternative voice(s) within the school of Radical Orthodoxy has been ignored. This thesis attempts to suggest that the theology of Graham Ward, though sharing similar theological sensibility with Milbank and other theologians identified as advocates of Radical Orthodoxy, is different from Milbank's theology in various ways. In order to have a better understanding of the varieties within Radical Orthodoxy as a theological program or school, and for its future development in postmodern context, Ward's theology deserves to be further explored. / Through contrasting the theologies of Ward and Milbank, this thesis argues that Ward's theology can avoid most of the criticisms of Milbank's theology and offers a better alternative within the framework of Radical Orthodoxy. Furthermore, in terms of future development of Radical Orthodoxy, as Ward's theology is more open and compatible with other disciplines, including particularly Cultural Studies, and other religious worldviews, it may be able to provide as a more persuasive and competitive Christian narrative than that of Milbank when engaging in public discourses in a pluralistic society and non-western context. In comparison with the theology of John Milbank, the theology of Graham Ward is arguably a more promising alternative way for the better development of Radical Orthodoxy. / 本論文主要指出，對於激進正统的關注與評論，大部分皆集中於米爾班的激進正统神學，這明顯是無視於在激進正统的神學運動內，成員間在有著共同的感識下、也是有著多元的聲音。在這理解下，本文提倡以沃德的神學作為理解這神學運動內的多元聲音的起點，更重要是以此作為這神學運動在後現代處境中可進一步發展的方向。沃德的神學作為激進正统的殊途，不單提出一種非米爾班式的激進正统神學，更能避免種種對於米爾班式的激進正统神學的批判。 / 再者，就激進正统神學的未來發展而言，沃德的神學對於其他理論及宗教都較為開放並予以對話的空間，這尤令其作為一套走向公共領域，尤其在多元社會及非西方的文化處境中的故事，比米爾班式神學更有說服及競爭力。總結而言，本文討論並主張，作為激進正统神學內的殊途，沃德的神學是比米爾班式的激進正统神學會有更理想的發展。 / 李天鈞. / Thesis (Ph.D.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references (leaves 164-181). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Li Tianjun. / 導論 --- p.1-11 / 論文的結構 / Chapter 第一章 --- 走出第三條路的後現代神學：「激進正統」的概論 --- p.12-49 / Chapter 1. --- 「激進正統」的發展背景及對其研究的進路 / Chapter 2. --- 「激進正統」神學所建構的宏大敘事 / Chapter 3. --- 學界對「激進正統」的評論 / 小結 / Chapter 第二章 --- 激進正統的殊途：沃德的神學 --- p.50-90 / Chapter 1. --- 沃德神學的發展 / Chapter 2. --- 沃德神學中的兩個主要關心的問題及當中相關的神學討論 / Chapter 3. --- 沃德的「激進正统」神學：以城市作起點 / Chapter 3.1 --- 從《上帝的諸城》作開始 / Chapter 3.2 --- 城市對神學研究的重要性 / Chapter 3.3 --- 沃德對城市的閱讀 / Chapter 3.4 --- 沃德對城市作出的回應 / Chapter 3.5 --- 沃德的城市神學對「激進正统」神學議程的論述 / Chapter 3.6 --- 沃德在《上帝的諸城》之後的神學發展 / 小結 / Chapter 第三章 --- 對沃德「激進正統」神學的延伸與發展的研究 --- p.91-135 / Chapter 1. --- 結合文化研究之路 / Chapter 1.1 --- 文化研究對文化理解的新觀點 / Chapter 1.2 --- 神學與文化研究結合發展的概況 / Chapter 1.3 --- 文化研究對神學研究的意義 / Chapter 1.4 --- 神學研究對文化研究的意義 / Chapter 2. --- 對處境神學的啟廸 / Chapter 2.1 --- 史卓德的本土神學 / Chapter 2.2 --- 史卓德本土神學中的處境分析 / Chapter 2.3 --- 沃德理論中可作補足的研究成果 / Chapter 3. --- 沃德神學發展中應考慮的方向：聖靈論 / Chapter 3.1 --- 文化視界中的聖靈 / Chapter 3.2 --- 聖靈的課題對神學與文化的互動上有何啟迪 / 小結 / Chapter 第四章 --- 沃德與米爾班作為「激進正统」神學上的殊途 --- p.136-160 / 小結 / 總結 --- p.161-163 / 參考書目 --- p.164-181

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.

Many Emerging Church preachers claim the Bible is not viewed the same way it once was. Consequently ministers need to rethink some aspects of how they go about preaching and communicating. Emerging Church preachers argue that Christianity must develop a new way of describing, defining, and defending the gospel. The aim of this study is to answer the question: To what extent, if any, is preaching in the Emerging Church different than that of traditional expositional preaching in the Evangelical Church and how does one compare with the other as far as success in addressing the needs of post-modern Christians? Chapter one gives a brief introduction of the Emerging Church movement by briefly defining and describing the diverse movement (EC movement) that arose within Protestant Christianity due to a reaction to modernism in Western Christianity. Chapter two provides a literature study where definitions of both preaching styles are considered – emerging style(s) and expository preaching. Included with the emerging preaching style(s) and expositional preaching will be characteristics comprising these styles. Chapter three (methodology) consists of charts, definitions, and descriptions comparing both the modern and postmodern movement through their characteristics and values, purposes for the movements, and homiletics of the movements.Chapter four, "Findings From of The Comparisons From The Two Models of Preaching" consists of the results found from the research. Chapter five, "Conclusions Of Preaching For The Two Models Of Preaching" will consist of a critical analysis of the homiletics in both the Emerging Church and the Traditional Evangelical Church. Chapter six, "Expository Preaching In the Traditional Evangelical Church For Post-Modern Christians" will offer a model as a proposal on how to effectively preach to the postmodern congregation. Chapter seven contains concluding remarks concerning the effectiveness of the traditional expository preaching compared with the emerging dialogical/storytelling preaching for postmodern Christians. / Philosophy, Practical and Systematic Theology / D. Th. (Practical Theology)

Discussions with members of the Dutch Reformed Church and the Uniting Reformed Church in Southern Africa in Ohrigstad, illustrate the possibilities of ubuntu language in dealing with misunderstanding and distrust. This research utilises a narrative approach, based on a postmodern epistemology and pastoral practical theology that explores ubuntu language as a helpful discourse. It engages the context of these two churches in Ohrigstad and investigates experiences and challenges within the local community. The local experiences are described against the broader history of the Dutch Reformed Church and the Uniting Reformed Church in Southern Africa, which the Ohrigstad churches are imbedded in. Individual narrative research conversations with church members in Ohrigstad display a longstanding relationship with stories of trust and distrust. This culminates into a group discussion that explores the role of ubuntu language - and at times the lack thereof - in the concrete relationship between these two faith communities as an expression of recent South African history. The conversations offer local knowledge which displays both unique outcomes by strengthening identity, unleashing potential, celebrating diversity, awakening solidarity, revealing humanity, bolstering responsibility and enhancing Christianity, and it also deconstructs oppressive discourses including race and otherness, rich and poor, and language. The research offers an approach to deal with distrust and misunderstanding on grass roots level, using insights gained from ubuntu language. / Thesis (PhD)--University of Pretoria, 2016. / Practical Theology / PhD / Unrestricted

This thesis argues that Heidegger’s thought offers crucial insights into the structural challenges that modernity poses to being an ethical and religious person. I argue that these difficulties come down to an instrumentalist conception of truth, a denial or repression of finitude as the condition of meaningfulness, and a philosophical anthropology that is both too subjectivistic and too objectivistic. Yet while Heidegger was good on the diagnosis, he was reluctant to give more than digressive and opaque prescriptions to these problems. My thesis seeks to respond to this lacuna by putting Heidegger’s critical observations in the service of articulating a positive religious ethics. To that end, it seeks to locate—as well as redefine from an ontological perspective—the human dispositions and practices that expose truth in a non-instrumental light, that show finitude as a positive condition of meaningfulness, and that reveal the essence of the human being in non-subjectivist and non- objectivist terms. I argue that these include listening and gratitude—dispositions and practices I claim should form the backbone of any religious ethics, and yet which I also claim should not be limited to those who believe in a personal, theistic God. My thesis contributes to the fields of modern theology and Heidegger Studies in four ways. First, it shows that Heidegger’s critics (such as Levinas and Adorno) are wrong to oppose ontology to ethics. Second, it shows that Heidegger’s critics (such as Marion and Jonas) are wrong to oppose ontology to theology. Third, it shows that Heidegger’s own ambivalence about the ethical and theological relevance of his thought allows for the development of a deeply ethical and theological posture. And fourth, it offers a unique, post-Heideggerian interpretation of gratitude, one in which it is understood as a structure of Dasein that is both “always already” and “not yet” operative.