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From the earliest Christian missionary endeavours, when St. Paul made himself to become "all things to all men" (1 Cor. 9:19-22), Christian missionaries have avowed the principle of 'identification' - the sympathetic adaptation of one's behaviour and message to the culture within which one engages in missiop. But the precise nature of this 'identification' seems to have undergone significant changes as the 'Christian' West came to dominate the rest of the world idealogically, politically, and economically. Utilizing representative sources of the period, this study attempts to portray missionary identification as it was understood and practiced by Protestant missionaries between 1860 and 1910. The record is examined at several levels: Anglo-American Missionary Conference reports are used to paint the broad picture of missionary attitudes and concerns; the London Missionary Society - with special reference to its activities and personnel in Central Africa and Central China - serves to fill in the details of the larger canvas. The result depicts Protestant missionaries of the time as having been so enmeshed in European civilization as to preclude any significant adaptation to non-Western life - in either theory or practice. Materially, socially, politically, economically, educationally, and religiously, the missionary remained a European. Even in the linguistic sphere, missionary identification came gradually to mean the instruction of natives in the English language. While exceeding any degree of identification which might have been attempted or achieved by any other group of Westerners (such as adventurers, explorers, merchants, colonists, and colonial officials), missionary identification was severely truncated by the powerful press and pull of their own Eurocentrism, and by their self-conscious awareness that they were the incarnation of European superiority in virtually every sphere.

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Dans le passé, la procédure de configuration de la conduite d'acteur social est confrontée à deux procédures, aussi controversées l'une que l'autre dans la sphère de la formation initiale de l'enseignement reformé de Madagascar. Les actions de légitimation sont effectuées par des procédures compartimentées. Chaque acte est soutenu par un héritage de parcelles de pratique civilisationnelle souvent en contradiction éthique avec d'autres formes de convictions théologico-idéologiques juxtaposées. En conséquence, ce déroulement crée une situation de dissension sociale. Cette situation évolue dans un climat social dominé par une caractéristique incertaine de spécificité civilisationnelle. Toute activité démarre avec un flou de cadre de conduite et se termine par un résultat d'action non –légitimée par le public de l'enseignement. Par conséquent, les résultats d'actions accumulées ne donnent pas une vraie légitimité à la « conduite d'acteur social ».C'est ainsi qu'apparait la nouvelle dynamique sociale générée par le processus de la civilisation osmotique. Elle crée une nouvelle configuration éthique civilisationnelle, cadre de légitimité de la « conduite d'acteur social », Il convient de stabiliser un nouveau cadre de ralliement social. C'est une condition de réussite du changement social. Cette procédure commence par l'adoption d'un nouveau droit social : « le droit à la transculturalité ». S'il revient aux acteurs sociaux de décider par eux-mêmes et pour eux-mêmes leurs propres codes de légitimité collective, ils ne peuvent pas le réaliser sans entrer dans des valeurs transculturelles. La « conduite d'acteur social » ne se comprend en effet sans avoir sa place réelle dans l'accomplissement des causes patriotiques d'intérêt sociétal. Etant donné que cette condition de légitimation, vise tout autant à façonner une ascension sociale collective qu'individuelle. Ensuite, entrer dans un mécanisme de changement social ne se comprend, sans adoption des valeurs potentielles du fihavanana. Ce cadre de ralliement social authentiquement malgache, détermine la place de la « conduite d'acteur social » dans le rouage de la coresponsabilité et de la sociabilité. De toutes manières, la conduite d'acteur sociale aurait-elle un sens si elle n'apportait pas une action précise pour la collectivité ? / In past, the procedure of configuration of the “practice of social actor” is confronted with two procedures, so controversial the one as the other one in the sphere of the initial training of the education re-formed by Madagascar. The actions of legitimization are made by divided procedures. Every act is supported by an inheritance of plots of land of civilizational practice often in ethical contradiction with the other forms of juxtaposed théologico-ideological convictions. Consequently, this progress creates a situation of social dissension. This situation evolves in a social climate dominated by an uncertain characteristic of civilizational specificity. Any activity starts with a vagueness of frame of behavior and ends by a result of action not - legitimized by the public of the education. Consequently, the results of accumulated actions do not give a true legitimacy to the «practice of social actor ".And so appears the new social dynamics generated by the process of the o smotic civilization. It creates a new civilizational ethical configuration, a frame of legitimacy of the «practice of social actor", it is advisable to stabilize a new frame of social reunification. It is a condition of success of the social change. This procedure begins with the adoption of a new labor rigth « cross-culturally right ". If it returns to the social actors to decide by themselves and for themselves on their own codes of collective legitimacy, they cannot realize it without entering cross-cultural values. The «practice of social actor" indeed understands without having his real place in the fulfillment of the patriotic causes of societal interest. Given that this condition of legitimization, aims just as much at shaping a social collective ascent that individualThe «practice of social actor" indeed understands without having its real place in the fulfillment of the patriotic causes of societal interest. Given that this condition of legitimization, aims just as much at shaping a social collective ascent that individual. Then, to enter a mechanism of social change understands, without adoption of the potential values of the fihavanana. This frame of authentically Malagasy social reunification, determines the place of the «practice of social actor" in the cog of the coresponsibility and the sociability. Anyway, “practice of social actor” would have a sense if it did not bring a precise action for the community?Words-keys, practice of social actor, social ascent, osmotic civilization, frame(executive) of social reunification, social change, collective legitimacy, cross-culturally right, fihavanana, social cohesion, social configuration, osmotism, conflict of plot of land of civilizations, Malagasy reformed Protestant education, missionary.

In modern theological studies, ecclesiology has became a very important concern in Western academic circle. However, it has not caught the attention of many theologians in Chinese academic circle. This thesis will use the Ideal Type method to construct a set of three typologies of ecclesiology in Modern Protestant Theology, named as Liberal, Confessional, and Subversive. Each type will pick two or three important modern Protestant theologians as the representative, Friedrich Schleiermacher and Paul Tillich represent the Liberal, Karl Barth, Jurgen Moltmann and Stanley Hauerwas represent the Confessional, and Dietrich Bonhoeffer and Graham Ward represent the Subversive. By this research, we can have a more comprehensive framework to understand the development of ecclesiological studies, and to compare the strength and weakness of each typology. After analyzing the typologies, the later part of this thesis will use them to analyze the contemporary Chinese context. It aims at pointing out the meaning and the relevance of these typologies of ecclesiology to Chinese Theology and Hong Kong Churches. / 李駿康. / Adviser: Pan Chiu Lai. / Source: Dissertation Abstracts International, Volume: 73-03, Section: A, page: . / Thesis (Ph.D.)--Chinese University of Hong Kong, 2010. / Includes bibliographical references (p. 210-229). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [201-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Li Junkang.

This study of forty-nine Christian blogs explores how groups of bloggers in two case studies resist and/or perpetuate hegemonic gender ideologies online and where these bloggers draw authority from for these views. The findings reveal that bloggers are most likely to cite texts as sources of authority and are more likely to affirm authority (78.1%) than to challenge it (25.7%). The bloggers in my sample, who were majority male, use an array of strategies in their efforts to resist hegemonic gender norms. These included, but are not limited to, debating God’s gender, emphasizing women’s roles in the Bible, privileging equality in theological interpretations, redefining masculinity and employing satire and images to delegitimize hegemonic power.

Thesis (doctoral)--Rijksuniversiteit te Leiden, 1948. / "Stellingen": [4] p. inserted. Includes bibliographical references.

This essay examines the role religion plays in kindergarten. Today, the Swedish kindergarten provides child care for a secular and multicultural society where religion is considered a private matter that should not influence government nor the policy documents of kindergarten and elementary school. According to a study by Jenny Berglund, there is a so-called Protestant bias present in the Swedish elementary school. Protestant bias is shaped by a ”marinade” of liberal Protestant Christianity and has an indirect influence on how other religions are described, how religion is defined and how concepts such as religion, tradition or culture are viwed. The study was also based on Ninian Smart’s dimensions of religion, which correlates to Berglund’s theory on Protestant bias. If Berglund’s theory could be applied to the results of this study, some of Smart’s dimensions would probably appear as well, some more prominently than others. The results demonstrated that some dimensions were indeed more prominent than others in the informants’ definitions of religion. This study showed that there is a Protestant bias regarding what feasts are celebrated and how concepts such as religion, tradition and culture are viewed. The study also showed that there might be an additional secular bias present in the results. This was also indicated by some unexpected answers where the explanation could not be attributed to a purely Protestant bias. The secular bias indicates that the view of religion has been modified. The reason for this transformation is analyzed with the help of the examplar view theory.

The growing numbers of U.S. Latino Protestant converts from Catholicism has attracted scholarly attention in the last decade, however; none have examined the influence of social context through the lens of the semi-involuntary thesis to understand Latino conversion. Using data from a national sample of 4,016 Latinos surveyed across the country in 2006 by the Pew Forum on Religion and Public Life, this study tests, along with demographic factors, social factors important to the semi-involuntary thesis such as (a) national origin status, (b) census region, (c) Latino geographical concentration, (d) linguistic status, and (e) identity salience in explaining Latino conversion to Protestantism. / text

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