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In der Arbeit geht es um die Geschichte der protestantischen theologischen Ausbildung in Tanganyika, dem Festlandteil des späteren Tansania. Es ist hauptsachlich ein Teil der Geschichte der protestantischen Missionen aus Deutschland und den USA, die diese in Tanganyika geschrieben haben. Allerdings wäre die theologische Geschichte ohne das Wirken der Einheimischen nicht denkbar. Ihr Wirken war aber - bedingt durch deren Status - mehr im Hintergrund. Begonnen hat die theologische Ausbildung erst zwischen den beiden Weltkriegen. Eine konstante Ausbildung an einem Ort gibt es erst seit der Gründung der Schule in Makumira in den fünfziger Jahren. Die ersten Forderungen nach einer theologischen Ausbildung gab es allerdings bereits vor dem ersten Weltkrieg. Bedingt durch den ersten Weltkrieg und die Repatriierung der Deutschen kam es im Bereich der Bethel Mission zu Notordinierungen. Eine weitere Folge war, dass durch eine Vereinbarung zwischen der Leipziger Mission und der Augustana Lutheran Mission, diese treuhänderisch die Leipziger Gebiete übernahm. Dadurch kam diese Mission nach Tanganyika. Nach der Rückkehr blieben die Amerikaner dort. Wiederum durch die Folgen des 1. Weltkrieges konnten die Deutschen nicht mehr in der Weise missionieren, wie sie dies fruher getan hatten. Man erkannte schnell, dass man die Strategie andern musste. Die Betheler Mission sandte sogar einen Missionar aus, der sich um den Aufbau einer theologischen Ausbildung kummern sollte. Doch kam es dazu zunachst nicht. Wie bei vielen weiteren Verzporgerungen war hier die Arbeitsbelastung und der chronische Geldmangel der Mission ursachlich. Dies gait fur alle deutschen Missionen. Doch waren sie zum Handeln gezwungen, da sie durch den Staat Vorgaben im Bereich der Schule und der Lehrerausbildung hatten. Diese Vorgaben bewirkten, dass man auch das Niveau der Pastoren heben musste. Die Betheler Mission hat noch in den zwanziger Jahren einen Pastor nach einer kurzen Schulung ordiniert. Danach setzten sich die Krafte durch, die eine Ordinierung Einheimischer ablehnten. Durch das Wachstum der Kirche und dem Drangen der (einheimischen) Altesten wurden dann immer wieder von den jeweiligen Missionen Versuche unternommen, eine Ausbildung aufzubauen. Den ersten wirklichen Kursus boten die Leipziger 1933/34. Auch die anderen Missionen mussten aufgrund der Notwendigkeit eine Ausbildung und Ordination anbieten. Teilweise wurde ohne Ausbildung ordiniert. All dies war nicht befriedigend und durch den Devisenmangel immer eine vorubergehende Erscheinung. 1935 machte die Betheler Missionsgesellschaft einen Vorstoss und regte konkret den schon zuvor geausserten, aber nie umgesetzten Gedanken einer gemeinsamen Ausbildung erneut an. Mit diesem Vorstoss setzte sich der Gedanke fest und wurde verhandelt. Leider spielte bei aller Devisenknappheit auch noch Konfessionalismus eine Rolle, so dass die Grundung dieser gemeinsamen Schule beinahe gescheitert ware. Man konnte sich dann doch noch einigen und beschloss die Grundung dieser Schule dem noch zu grundenden Missionskirchenbund (MKB) zu uberlassen. Durch Verzogerungen bei der Planung und dem Aufbau der gemeinsamen Hirtenschule kam es wiederum zu Notausbildungen und Notordinationen im Bereich der Missionen. Zum einen waren nicht die Mittel vorhanden, die Gebaude aufzubauen, zum anderen waren die personellen Moglichkeiten begrenzt. Mit hinein spielte auch hier wieder Kirchenpolitik, dass namlich eine Person nicht Leiter sein konnte, weil sie eine nicht konfessionsgebundene Schule wollte. Um sich dann durchz setzen, stellten die Leipziger die anderen Missionen vor vollendete Tatsachen und planten die gemeinsame Schule in ihrem Gebiet unter der Leitung eines ihrer Missionare. Notwendige Heimataufenthalte und der Tod eines fur die Leitung der Schule vorgesehenen Missionars bewirkten weitere Verzogerungen. Nachdem dann im Lauf der Zeit die notwendigen Gebaude erstellt worden waren und das Lehrerkollegium aus den verschiedenen Missionen so zusammengestellt worden war, dass alle dies akzeptieren konnten, wurde die Eroffnung auf den Oktober 1939 festgesetzt. Doch durch den Beginn des 2. Weltkrieges und den damit verbundenen Auswirkungen auf Tanganyika war die Eroffnung nicht mehr moglich. Die Ausgustana Lutheran Mission ubernahm dann die Arbeitsgebiete der Deutschen. Zu Beginn arbeiteten die Deutschen zwar noch an ihren Platzen, wurden aber dann doch im Laufe der Zeit interniert. Obwohl der Leiter des MKB, Paul Rother, sich noch leidenschaftlich und mit grossr Opferbereitschaft fur die Eroffnung der Schule einsetzte, lehnte die Mission vorlaufig ab. Nachdem auch Paul Rother und weitere Deutsche interniert waren und das Ende des Krieges nicht absehbar war, setzte sich die Einsicht bei den Leitern der Augustana Lutheran Mission durch, dass man eine Schule benotigt, um die Missionare zu entlasten und um die Bedurfnisse der Gemeinden befriedigen zu konnen. Daher betraute man Dr. Reusch mit einem Lehrauftrag. So wurde wahrend des Krieges der erste Kursus unter der Leitung der Amerikaner durchgefuhrt. Auch wahrend des Krieges kam es zu Notordinationen, teilweise verbunden mit kurzen Kursen. / This work is about the history of the protestant theological education in Tanganyika, the continental part of the later Tanzania. It is part of the history of the protestant missions from Germany and USA which they have written in Tanganyika. The history of the theological education wouldn't be conceivable without the work of the residents. But their work was - because of their status - more in the background. Theological education began only between the two world wars. A constant education at one place came only in the fifties with the foundation of the school in Makumira, But the first demand for theological education was before the 1st world war. Conditional on the 1st world war and the repatriation of the Germans the Bethel Mission ordained residents because of the necessity. As a further result the Augustana Lutheran Mission came to Tanganyika because of an agreement with the Leipzig Mission. Augustana hold the areas of the Leipzig Mission in trust. After the Germans came back the Americans didn't leave Tanganyika. Again as a result of the 1st world war the Germans couldn't work anymore as they did before. They soon recognized that they had to change the strategy. The Bethel Mission even sent a missionary to Tanganyika for the reason to set up theological education. But at first it didn't got around to it. As the further delays the work-load and the chronic lack of money have been the causality. This applied to all German missions. But the missions had to handle because of the preconditions of the State in the sector of schooling and teachers education. These preconditions have been a cause why they had to lift up the standard of the pastors, too. The Bethel Mission then ordained as late as the twenties a pastor after a short education. Afterwards those people who refused ordination prevailed against the others. But because of the growth of the church and the urge of the (resident) elders to ordain pastors the several missions tried to keep building theological education. The first real course has been offered by the Leipzig Mission in 1933/34. The other Missions had because of the strong need to offer theological education and ordination, too. Sometimes they ordained without education. This hasn't been satisfactory and because of the lack of money the education was temporary. 1935 the Bethel Mission did a new advance and encouraged concrete the thinking about the idea of a common theological education. This idea has been uttered in the past but hasn't been put into action. With this advance the idea was fix in the minds and negotiated about. Unfortunately the denominationalism came to the lack of money. Therefore the founding of the common school nearly couldn't managed. But the Missions could agree and decided to found the school after the foundation of the missions church federation. Because of delay in the planning stage and the building of the common theological school some missions did education and ordination for their own because of the need. On the one side there was a lack of money to build the buildings and on the other side there was a lack on personnel, too. This situation was complicated because of church politics. One person couldn't be the leader of the school because he didn't want to built a confessional school. But the Leipzig Mission prevailed against the other missions and planned the common school in their area under the leadership of one of their own missionaries. Necessary furlough and the death of one person which was planned to lead the school caused further delay. After finishing the buildings within the time and combining the teaching staff out of the various missions in a way that all could accept, the opening of the school as decided on October 1939. But the school couldn't be opened because of the outbreak of World War Two and its effects on Tanganyika. The Ausgustana Lutheran Mission then took care for the areas of the German Missions. In the beginning the Germans could stay and work, but within the time they have been interned. Even though the leader of the mission church federation Rother struggled passionately and with great readiness to make sacrifices for the opening of the school the mission refused temporary. After the internment of Rother and other Germans and the fact that the end of the war was not foreseeable, the leaders of the Augustana Lutheran Mission recognized that they needed a theological school to exonerate the missionaries and to meet the needs of the churches. Therefore they entrusted Dr. Reusch with a teaching assignment. In this way the first theological course under the leading of the Americans came into being while the 2nd World War. While the World War there have been ordinations because of the need, too. Some of the new pastors have been teached in short courses. Short after the War the Augustana Lutheran Mission began with the foundation of a permanent theological education. In the first time the school was in Lwandai because there have been suitable premises. Later these haven't been sufficient any more and the school was moved to Makumira. The school gradual has been extended and built up. Today it is part of the Lutheran Tumaini University. / Christian Spirituality, Church History & Missiology / M. Th. (Missiology)

Many scholars claim that Pentecostalism is the fastest growing religious phenomenon in human history. Using two important essays of Max Weber as a foundation, this thesis examines whether growth of Pentecostalism in Latin America is promoting the Protestant Ethic described by Weber as well as Social Capital and Spiritual Capital. Analyzing data from the World Values Survey, this thesis argues that growth of Pentecostalism in Latin America is not creating a new Protestant Ethic among its followers, nor is Pentecostalism creating any greater Social Capital or Spiritual Capital among its followers when compared to other religious groups in the region. This thesis argues that the strong emotional character of Pentecostalism weighs against the creation or Social Capital and Spiritual Capital and that the tendency of Pentecostals to find assurance of their salvation in emotional experience does not promote the frugality or rationalization of work necessary for the Protestant Ethic.

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This thesis investigates the phenomenon of making martyrs in the Protestant Church in Korea (PCK) especially the relationship between the institution and the designation. Tracing the historical development of ideology of martyrdom linguistically and semantically from the pre-Constantinian base-line, the writer points out that martyrdom is not a fixed or universal concept but is variously employed in different times, settings, and places to justify, legitimate and memorialise a death in a specific group and frequently for a specific reason or purpose. It may also be directly linked with the identity of one persecuted community setting a firm boundary between it and the hostile persecuting group. Furthermore, the designation of martyr is an intentional act which speak to the living not the dead. In other words, martyrdom is a part of the interpretive semantics of a particular death seen by particular lives for particular purposes. Martyrdom pertains to the politics of death, yet at the same time to the politics of the living. Martyrs for the PCK represent three major periods of Korean Protestants’ death-events: the late Chosun Dynasty (1866-1905), the rule of Japanese imperialism (1905-1945), and before and during the Korean War (1945-1953). Most Protestant Christians’ deaths occurred as a result of a clash between religion and the political power represented in each era. The PCK only started to ‘make martyrs’ by collecting and interpreting the first such deaths after 1926 and increasingly from 1983 onwards. However, their work of martyr-making has exposed PCK leaders to misusing the term, by including death after natural disasters and accidents. It is arguable that the situation in post-World War II Korea was such that the strands of anticommunism and ethnic nationalism profoundly influenced the historicity of the death-event. Martyr-making processes in the PCK context, therefore, functioned politically to define the persistently common enemy of communism and anti-nationalism, mobilizing Christians against them, and justifying creative martyr-making by its effect. Thus it will be argued that martyr-making is part of the power structure of the PCK: and power, any power, always has the potential to be wrongly used. To analyse the operation of PCK’s martyr-making more specifically, this thesis includes two case studies. The first is of Rev R. J. Thomas who is said to be ‘the first Protestant martyr in Korea,’ whose martyr status was tentatively designated in 1926 and elevated at the time of the 1884-1984 celebration of Protestantism in Korea. And the second is Rev Son Yang-Won, widely known as ‘the atomic bomb of love’ from 1948 when he adopted the killer of his two sons amid the ideological conflict between the leftist and rightist, whose reputation as the ‘martyr of love’ increased from 1950 immediately after being killed by communists in the early stage of the Korean War. The Thomas case uncovers the ethnic nationalistic tendency of the PCK’s martyr-making, and their anticommunist attitude in the treatment of Rev Son. In short, it will be argued that PCK leaders controlled the collective memory about deaths in the specific historical contexts to sustain their socio-political views, placing and displacing some death-events to commemorate some or intentionally exclude others, based as much on the ruling ideologies of South Korean society, mainly anticommunism and ethnic nationalism, as on the image of Jesus’ death. What this may mean for the PCK now and in future is briefly explored in the final comment.

The aim of this thesis is to explore the influence of religion on the work ethic values of small and medium-sized enterprise (SME) owner-managers in Turkey. The emergence of religious/pious business people in Turkey has been regarded as a phenomenon. This research pays special attention to the religious transformation and secularism in Turkey. It is based on semi-structured qualitative interviews with 32 Turkish SME owner-managers. The sample of the study has been divided into two groups: The practicing Muslim Turkish managers (the religious group), and non/less practicing Muslim Turkish managers (the secular group). Discourse analysis of the qualitative data, first, clarifies where to seek the religious influence on business activities. It indicates that the influence of religion should be sought within individuals‘ conduct/manner of living leading the moral values and the mentalities of the business people, rather than seeking cause and affect relationship. The contemporary Islamic interpretation in Turkey, as it is called Turkish/Anatolian interpretation of Islam, is found to re-shape the existing teachings of the religion and reproduce the religious structure through the practices. In this respect, five distinguishing characteristics emerged as signs of the religious influence behind the pious business people‘s actions: Hard work as an Islamic duty, good will (intention), responsibility, bounty/benevolence and the balance/equilibrium in one‘s life. It is also observed that the new Islamic discourse in Turkey provides moral energy exclusively for the religious business people in terms of influencing and encouraging entrepreneurial activities. Meanwhile, the study demonstrates that the work ethic values of the religious Turkish SME owner-managers have been evolving to be more rational and professional, especially after the 1980s liberal economy. This transformation has been evaluated within the concept of secularisation.

Taking the transformative potential of education as its starting point, this thesis analyses Belgian attempts to use schools policy to strengthen the hegemony of the colonial state in the Congo during the interwar years. Through an empirical treatment of the development of the colonial school system, based largely on archival research, the study pursues two main contentions. The first is that the Belgian colonial authorities played a far more direct role in formulating and implementing education policy than is often believed. The second is that the state authorities’ interest in education was defined both by the economic imperative of colonial exploitation, which compelled them to train skilled workers, and the fear that access to education would fuel potential sedition. Six thematic chapters demonstrate that this paradox of necessity and fear shaped Belgian education policy in the Congo, looking at the reasons behind the fear of potential unrest, and at its ramifications. This thesis argues that these pressures caused the Belgian colonial authorities to try to mould Congolese society using education as a tool, by using specific streams of instruction to inculcate certain groups of Congolese, such as auxiliaries, healthcare workers, and women, with the principles of colonial rule. The thesis also considers how these policies were put into practice, focusing on relations between the colonial authorities and the Catholic and Protestant mission societies, and evaluates their efficacy. Moreover, this thesis attempts to establish, where possible, the reactions of colonized Congolese to European educational provision. Having analysed these issues, this thesis concludes that the colonial education system in the Congo during the interwar years failed to fulfil its main purpose and perpetuate Belgian colonial rule.

This study compared the editorial positions of two magazines, The Christian Century and Christianity Today, on seven social and moral issues, then compared each magazine's positions with the opinions of their intended audiences. A directional content analysis was conducted that determined the editorial positions. On all four issues for which comparison was possible, the magazines demonstrated a marked difference in direction. These positions were compared with the published opinions of those social groups identified as representative of each magazine's intended audience. There was marked disagreement between each magazine and its intended audience on three of the five issues for which comparison was possible.

To assess psychologically unhealthy Protestant beliefs a Religious Sentence Completion Inventory (RSCI), and scoring Manual, were developed from a pilot study. In the main study 103 undergraduate students were subjects. Interscorer reliability for the RSCI was .83. Results revealed significant positive correlations between the RSCI, and maladjustment validity criteria: a Minnesota Multiphasic Personality Inventory (MMPI) total weighted score; and MPI clinical scales 1, 2, 3, 4, 6, 7, and 8; but not validity scale F; for females. Only MMPI scale 6 correlated with the RSCI for males. These data appear to partially support the proposition that whether Protestant beliefs hinder or do not hinder mental health depends upon the particular kind of beliefs a Protestant holds.