Baptist pastors in the early years of the twenty-first century find themselves in a challenging yet exciting period of South African history. Much has changed in the socio-political and religious contexts, yet Baptist pastors are still prone to operate according to earlier models of leadership and ecclesiology, with the result that they find themselves in situations of heightened conflict. Their position with respect to the laity, with whom they share a common priesthood of believers, is also an ambiguous one. After orientating the reader to the nature of the problem and various starting issues (chapter 1), this practical-theological thesis seeks to explore the nature of the changes in the socio-political milieu (chapter 2), as well as in the religious context (chapter 3). Baptist pastors are affected by a range of expectations that emerge from a particular view of the Bible and from the wider church community, as well as from the media and their own experience of pastors. Chapters 4 and 5 seek to understand these expectations, especially as these expectations have combined to produce role conflict and role ambiguity. In such a situation it is more understandable that ministry can lack a pastoral centre and an unclear identity. Pastors have adopted a stance in the midst of such competing demands on their role identity and chapter 6 attempts to make their position clearer through empirical analysis, before embarking – in chapters 7 and 8 – on a description of a new model of pastoral ministry that is founded on the theatrical notion of the antagonist. Several implications for future ministry are explored in chapter 9, as we look forward to a revised praxis. The pastor as spiritual antagonist is approached from the vantage-point of the world of drama, since this angle, in its metaphorical richness, is seminal for a new understanding of the provocative role of the pastor in a world that is steadily devaluing spiritual leadership. The spiritual antagonist is described in terms of his/her character and ministry actions as one who is profoundly spiritual in his awe of God and in his determination to live reflectively. At the same time the spiritual antagonist is one who has an imaginative grasp on the communicative possibilities of being with people, and alongside people, intensely and for the purpose of provoking decision and faith. Whatever conflict is generated by such a stance is deliberately incorporated for educational and transformational purposes. Whatever is modelled – in the mode of the spiritual antagonist – by ordained pastors / elders becomes facilitatory for fellow believers in the congregation to fashion a similar identity. Thus an old division in Baptist ecclesiology is healed. / Practival Theology / (D. Th. (Practical Theology))

This dissertation examines the spiritual growth of individuals: what growth is; why growth is necessary; and how it can be nurtured. An individual's spiritual growth needs to happen in relationship with others, so that Christ's commandments to love God and neighbour are fulfilled. Thus the dynamics, goals and effects of community life are examined. Spiritual growth and community raises implications for the Christian Church. These are examined, in particular the need for transformed leadership and models of ministry, transforming communities that will enable the church to fulfil its mission to the world. / Christian Spirituality, Church History and Missiology / M.Th. (Christian Spirituality)

“How does one develop an appropriate urban Christian Spirituality?” is the question this study asks. First, I develop a rigorous, yet open, theoretical framework with which to describe Christian Spirituality’s complexity: a description focused primarily on constraining the markers of Biblical Spirituality and City Spirituality. Within the limits placed on the complex system of Christian Spirituality, I begin exploring various, mostly minor, tropes of urban biblical spiritualities in the “Old” and “New” Testament. From these analyses, I evince the implications of these biblical spirituality tropes for the current city theater, and also construe a set of questions evaluating the appropriateness of mitigating urban communities. The study culminates in an imagined ideal mitigating urban community named an ekklesiastes: a wisdom teaching technology of urban meaning, complexity, and resistance. / Christian Spirituality, Church History and Missiology / M. Th. (Christian Spirituality)

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: The purpose of this research is to determine how we can better accompany and serve children through their spiritual development, especially within the congregational context. Many studies on children’s spiritual development have been done, but misperceptions and preconceived ideas about children’s spiritual abilities and development still exist. In this study, an attempt is made to address some of these misperceptions and preconceived ideas and so attain a richer conceptual understanding of children’s spiritual development. This is done on the basis of the question: How can we understand children’s development better and what are the implications for children’s ministry? This research firstly examines the conceptual and definitive understanding of children’s spiritual development. The research section indicates that spirituality is an inherent part of every person’s life. This inherent spirituality develops in the course of a person’s life. Definitions for childhood spirituality concurs with the general definitions for spirituality, but terms such as “develop” or “grow” are added. The study also addresses children’s spiritual development as a deepening or enhancement of the awareness of the transcendental and relational kinship with others, the self, and the world, and not as a linear or chronological development process. The research secondly examines the historical and contemporary perspectives on children’s spiritual development. In the light of historical perspectives, the research discusses the emphasis that is mistakenly put on cognitive development as spiritual development in children. The limitedness of the phases theory sent the research in the direction of finding and forming a richer picture of children’s spiritual development. The context, the universal nature of development and a collective approach are indicated as factors that play a role in the spiritual development of children. Thirdly, the research examines which theological thoughts on children’s spiritual development can be regarded as appropriate theological grounds for children’s ministry within a congregational context. Current children’s ministry models are critically evaluated and the necessity of change is indicated. Some ministry models are suggested as being more effective, as they represent a holistic and inclusive approach to children’s ministry. The consolidated thought from this study can be formulated as follows: Children’s ministry is a comprehensive ministry that is directed at the total being of children and their needs. Children’s ministry should pose opportunities for children to develop spiritually through thought, reflection, experience and action. When these four moments are present simultaneously, children develop a commitment to practicing a sustained and lifelong spirituality. It is of critical importance that children’s ministry is applied purposefully, and the purpose of children’s ministries should be formulated on a theological foundation. / AFRIKAANSE OPSOMMING: Die doel van die navorsing is om vas te stel hoe ons kinders, veral binne die gemeentelike konteks, meer effektief kan begelei as deel van hul spirituele ontwikkeling. Vele studies oor kinders se spirituele ontwikkeling is reeds gedoen, maar nogtans bestaan daar steeds wanpersepsies en vooropgestelde idees oor kinders se spirituele vermoëns en ontwikkeling. In hierdie studie word daar gepoog om van hierdie wanpersepsies en vooropgestelde idees aan te spreek en so tot ’n ryker konseptuele verstaan van kinders se spirituele ontwikkeling te kom. Die studie probeer ’n ryker konseptuele verstaan van kinders se spirituele ontwikkeling vorm, aan die hand van die vraag: Hoe kan ons kinders se spirituele ontwikkeling beter verstaan en wat is die implikasies vir kinderbediening? Die navorsing ondersoek eerstens die konseptuele en omskrywende verstaan van kinders se spirituele ontwikkeling. Die navorsingsafdeling toon aan dat spiritualiteit inherent deel is van elke mens se bestaan. Hierdie inherente spiritualiteit ontwikkel in die loop van die mens se lewensjare. Die ondersoek toon dat ’n definisie vir algemene spiritualiteit aan die transendente en relasionele verwantskap erkenning gee. Definisies vir kinder-spiritualiteit stem ooreen met die algemene definisies vir spiritualiteit, maar terme soos “ontwikkel” of “groei” word bygevoeg. Die ondersoek bespreek ook kinders se spirituele ontwikkeling as ’n verdieping of verryking van die bewustheid van die transendente en die relasionele verwantskap tot ander, die self, en die wêreld, en nie as ’n liniêre of chronologiese ontwikkelingsproses nie. Die navorsing ondersoek tweedens die historiese en kontemporêre perspektiewe oor kinders se spirituele ontwikkeling. Vanuit die historiese perspektief word aangetoon dat daar eensydig op kognitiewe ontwikkeling as spirituele ontwikkeling van kinders klem geplaas is. Die beperktheid van die faseteorieë het die ondersoek in die rigting gestuur om ’n ryker beeld van kinders se spirituele ontwikkeling te vorm. Die konteks, die universele aard van ontwikkeling, en ’n kollektiewe benadering word as faktore wat ’n rol in die spirituele ontwikkeling van kinders speel, aangetoon. Derdens word ondersoek gedoen na watter teologiese nadenke oor kinders se spirituele ontwikkeling as gepaste teologiese begronding vir kinderbediening binne ’n gemeentelike konteks beskou kan word. Huidige kinderbedieningsmodelle word krities evalueer en die noodsaaklikheid van verandering word aangedui. Enkele bedieningsmodelle word as meer effektief voorgestel, omdat hulle ’n holistiese en inklusiewe benadering tot kinderbediening verteenwoordig. Die samevattende gedagte vanuit hierdie studie kan as volg geformuleer word: Kinderbediening is ’n omvattende bediening wat op die totale menswees van kinders en hulle behoeftes gerig is. Kinderbediening moet geleenthede vir kinders inhou om deur denke, refleksie, ervaring en aksie spiritueel te kan ontwikkel. Wanneer hierdie vier momente gelyktydig teenwoordig is, ontwikkel kinders ’n toewyding om ’n volgehoue en lewenslange spiritualiteit te beoefen. Dit is van kritiese belang dat kinderbediening doelgerig toegepas word en die doel van kinderbedienings moet met teologiese begronding geformuleer word.

This thesis examines two works (My Journey to Lhasa and Magic and Mystery in Tibet) by Alexandra David-Neel. These works subvert the self/other dichotomies both necessary to and critiqued by postcolonial theory. Central to this study is an examination of a claim by His Holiness the XIV Dalai Lama that David-Neel creates an "authentic" picture of Tibet. In order to do this the first chapter establishes a working definition of authenticity based on both Western philosophy and Vajrayana Buddhism. This project argues that the advanced meditation techniques practiced by Alexandra David-Neel allow her to access a transcendent self that is able to overcome the self/other dichotomy. It also discusses the ways in which abjection and limit experiences enhance this breakdown. Finally, this thesis examines the roles that gender and a near absence of female Tibetan voice play in complicating the problems of self, subjectivity, and authenticity within these texts. / by Robert William Jones II. / Thesis (M.A.)--Florida Atlantic University, 2010. / Includes bibliography. / Electronic reproduction. Boca Raton, Fla., 2010. Mode of access: World Wide Web.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-08-29T11:32:51Z No. of bitstreams: 1 Marcos Vieira das Neves.pdf: 990356 bytes, checksum: b2f6086dd687bfb1011fb770d4553663 (MD5) / Made available in DSpace on 2018-08-29T11:32:51Z (GMT). No. of bitstreams: 1 Marcos Vieira das Neves.pdf: 990356 bytes, checksum: b2f6086dd687bfb1011fb770d4553663 (MD5) Previous issue date: 2018-08-10 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / All current life is an encounter and it happens between two parts, ‘I’ and ‘another’, being this another ‘You’ or one ‘That’. The meeting takes place in a context, that today is the liquid modernity, that radically changed the way to relate. In this sense the encounter with Christ in the liturgical actions transforms the human being and take the have a new life in Him, which, therefore, it also transforms the world. In this sense, the aim of this paper is to lecture on the concepts to the meeting, net modernity and its challenges for the meeting, presence and encounter with Christ in the liturgy and culture of the meeting as a way of overcoming the current world. For it was made a bibliographical research in the works of authors with, Buber, Bauman, Giraudo, Rahner, as well as in magisterium and commentators alike. As a result, has drawn up a vision on the concept of a philosophical and theological point of view, as well as an approach of aspects of liquid modernity and its challenges, in addition to an investigation of the meeting and presence of Christ in its five forms in the liturgy, as exposed by the Sacrosanctum Concilium. It also reached that the meetings in the liturgical actions provoke the 'meeting culture' that overcomes the challenges of the modern liquid world. Thus it is concluded that the change of individual mentality, which is necessarily added with that of other human beings, It is essential to the culture of the meeting and that some steps can be fleshed out to that, such as issue of laypeople christians, the inculturation and young people / Toda vida atual é encontro e ele se dá entre duas partes, o ‘Eu’ e o ‘outro’, sendo este outro um ‘Tu’ ou um ‘Isso’. O encontro acontece em um contexto, que na atualidade é a modernidade líquida, que mudou radicalmente a forma de se relacionar. Neste sentido o encontro com Cristo nas ações litúrgicas transforma o ser humano e o leva a ter uma vida nova Nele, que, por conseguinte, também transforma o próprio mundo. Neste sentido, o objetivo deste trabalho é dissertar sobre os conceitos de encontro, modernidade líquida e seus desafios para o encontro, presença e encontro com Cristo na liturgia e cultura do encontro como caminho de superação para o mundo atual. Para isso foi feita uma investigação bibliográfica nas obras de autores com Buber, Bauman, Giraudo, Rahner, assim como em documentos do magistério e comentadores afins. Como resultado, elaborou-se uma visão sobre o conceito de encontro de um ponto de vista filosófico e teológico, assim como uma abordagem de aspectos da modernidade líquida e seus desafios, além de uma investigação do encontro e presença de Cristo nas suas cinco formas na liturgia, como exposto pela Sacrosanctum Concilium. Também se alcançou a visão de que os encontros nas ações litúrgicas provocam a ‘cultura do encontro’ que supera os desafios do mundo líquido moderno. Conclui-se que a mudança de mentalidade individual, que é necessariamente somada a dos outros seres humanos, é essencial para que a cultura do encontro aconteça e que alguns passos podem ser aprofundados para isso, como a questão dos cristãos leigos e leigas, a inculturação e os jovens

Throughout the colonial period of Mexican history, cloistered nuns wrote spiritual journals at the request of their confessors. These documents were read and scrutinized, not only by the confessors, but also by others in the hierarchy of their Orders. They are important sources of study for historians in that they provide a window into the religious culture of the times and the spiritual mentality of their authors. This thesis will examine one such record, discovered in a collection of volumes at the Historical Franciscan Archive of Michoacán in Celaya, Mexico. The diary covers eleven months of 1751 in the life of a Franciscan nun -- believed to be María de Jesús Felipa who kept such records over a period of more than twenty years. María de Jesús Felipa was a visionary who experienced occasional ecstatic states. Through her contacts with the spiritual world, she pursued her own salvation and that of those most specifically in her charge: members of her own community -- the convent of San Juan de la Penitencia in Mexico City -- and the souls in purgatory. These encounters propelled her into different frames of time and space -- moving her into the past and the future, and transporting her to bucolic and horrific locations. Her diary ascribes meaning to these encounters by tying them to her life and her relationships within the convent. Her diary of 1751 also indicates that this spiritual activity and the records she kept brought her to the attention of the Inquisition. The thesis argues that, because of its cohesiveness of thought and consistency of focus, the diary effectively casts its record keeper as author of her own life story. A close reading reveals the inner thoughts and perceptions of a distinct personality. Her first-person account also reflects the character of Christianity, the impact of post-Tridentine reforms and difficulties in the governance of convents in eighteenth-century New Spain. Although always arduous and often unpleasant, writing provided Sor Maria with an opportunity to establish her integrity, exercise control, and justify her thoughts and actions as she pursued her vocation. Writing under the supervision of a confessor, María de Jesús Felipa was her own person. In its organization and focus, her diary resolutely records a struggle for self-determination within the limits imposed by the monastic vows of obedience, chastity, poverty and enclosure.

Thesis (D. Ed. Min.)--New Orleans Baptist Theological Seminary, 2002. / Abstract and vita. Includes bibliographical references (leaves 137-141).

This research study explores the ways in which children from diverse family backgrounds can construct or reconstruct their God representations. These were probed by using 'object relations theory' and 'matemal deprivation theory' as means of further gaining insight into children's initial formulations of interpersonal and emotional relationships and how these were translated into the way they imagined God to be for themselves, given their age-group. Parallels were drawn between the interface of psychology and theology by using theories on faith development. There is a clear acknowledgment that there are certain steps of development that individuals go through in their growth at both psychological and spiritual levels. This confirms that there is a need for these two disciplines to draw from each other as means of creating conducive climate to allow for an integrated approach towards formulations of spiritual development among children. Through the use of questionnaires the children were given the opportunity to explore images of God and to also express these in the form of a drawing. The content analysis of this study demonstrated that there were no distinct differences on how children perceived God between abandoned children being raised in an institutional setting and those children being raised by biological parents. This finding highlighted the fact that there are other factors that impact children's spiritual development. These include care, nurture and emotional security. This study contributes to future research on developing new theologies by children, thus enabling them to play a central role in formulating contextual and relevant curriculums on religious education. / Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2006.

[Truncated abstract] This thesis explores the ways in which 'the secular' is represented in contemporary Australian participatory art, screen, and print cultures. Secularisms are currently the subject of analysis in a broad range of disciplines within the humanities, and this thesis intervenes upon the field by focusing on the cultural politics of representations of embodied, spatialized secularisms. The secular is commonly defined in opposition to the 'religious,' and can also be extrapolated to the division of public and private spaces. Thus, by considering the occlusions and violences inherent in the ways bodies negotiate and are constructed through space, this thesis argues for the fluidity and porosity of these oppositions. By drawing from Janet Jakobsen and Ann Pellegrini's notion of secularisms, understood as specific, situated narratives of the secular, as well as Talal Asad's and William E. Connolly's conceptions of the secular, this thesis identifies 'neutrality' and 'spirituality' as two key narratives of the secular around which questions of language, embodiment, affect, and subjectivity are set in motion. Here, a regime of representation that constructs 'religious' subjects as outsiders to an imagined Australian national identity is critiqued and reconsidered in terms of anxieties about remembering and living with difference and loss. Rather than defining 'the secular,' this thesis seeks to maintain focus on the context and contingencies of enunciation. Thus, firstly the conflation of secularism with 'neutrality' and 'objectivity' is explored through a discussion of 'defining' secularisms, alongside critique of representations of the Oxford English Dictionary (OED). By identifying the ways in which this 'everyday' text signals exclusions through the privileging of British Protestant Christianity in its contents, colonial history and usage, I consider how 'neutrality' is made contextually and contingently. ... . Here, secular mourning is a suggestive concept that foregrounds 'affective economies' of loss, grief, and mourning alongside openness to the ways in which identity is made and lived relationally, and differently. Given that the representations of Australian secularisms I identify are made by locating 'the religious' elsewhere, this thesis reflects upon this process by including a contingent comparative study of representations of Canadian secularisms. Participatory art including the Secular Confession Booth (2007) in Toronto and The Booth (2008) in Perth, news media debates about secularism in Ontario and