The purpose of this dissertation study was to explore the professional preparation of students in online classes at a Christian theological seminary. Concerns of theological education involve the capacity or incapacity of community development and somatic or embodied learning in online education. Using a theoretical framework drawn from communities of practice (Wenger, 1998), professional clergical preparation (Foster, Dahill, Golemon, & Tolentino, 2005), and Gee’s (2000-2001) dimensions of identity development, the researcher focused the analyses on students’ written texts located in the discussion board fora of the online courses. These records were examined for indications of formation of the professional identity of the developing clergy, interpretation skills necessary for the clergy, performance development for activities entailed in the profession, and contextualization proficiencies for the situated enactment of the local church ministry essential in the practice of the professional clergy. The study concludes that students’ discussions evince dimensions of the development of professional identity and pastoral imagination as described in Foster, Dahill, Golemon, & Tolentino (2005). In addition, stories shared on the discussion fora, told both by the instructors and the classmates who had a range of experience in first careers or in pastoral ministry, built a shared repertoire of professional practice as inherent in a Community of Practice (Wenger,1998). The dissertation study confirms if and then identifies how graduate students in online ministerial preparation use discursive and interactive participation to identify with the professional Community of Practice of the clergy The structures of the discussion board fora, the roles of the instructor, and implications for instructional designs that may support the development of pastoral professional identity are also included. Findings demonstrated that less structured discussion prompts as well as more frequent postings stimulated more student-student interaction that built relationships. Courses that focused more on student-content interactions had less relationship building. A non-evaluative facilitation tone of the discussion fora generated a more collaborative environment. In classes that utilized a learn-by-doing approach, collaborative student discursive activity in the discussion fora supported and enhanced learning. Creative discursive activities such as case studies and role plays provided simulated experiences and spurred narrative development of shared repertoire.

In the last ten years the Church of England has tried, by means of two reports leading to what I term the ‘Hind settlement’, to re-configure its provision of theological education. The tensions generated by the attempt to hold together different discourses and to impose regional re-organisation in the context of complex developments both in higher education and in patterns of lay and ordained ministry form the basis of my critique of Hind. I argue that Hind’s recourse to the image of the ‘body of Christ’ in the service of an instrumentalist model of ministry exposes inadequacies of a theological anthropological, Christological and ecclesiological nature. I identify a medieval text, Piers Plowman, as a conversation partner which offers a different way of negotiating an analogously difficult set of issues around learning, discipleship and power. My hermeneutical approach to the poem sees its primary impetus as arising from the constant interplay between the experiences of daily life and the attempt to work out a personal and social understanding of salvation. By comparing the ways in which Hind and Langland explore learning as measurable progress, and lay and clerical models of learning, I propose that Piers Plowman offers some valuable resources to the next stage of the Hind process. Not only does the poem foreground the chaotic co-existence of multiple voices in a marketplace of competing definitions of learning, and acknowledge the recalcitrance of communities when presented with opportunities to change, but it also, in the figure of Piers, hints at the possibility of going beyond the lay/clerical impasse. The poem’s recognition of sin and the need for repentance, in contrast to Hind language of management and effectiveness, and its requirement of the reader to participate in the making of new meaning, present an ongoing challenge to a culture of ‘learning outcomes’.

Essa tese nasceu da pesquisa que iniciamos em uma dissertação de mestrado. Naquele momento tínhamos questionamentos sobre como a teologia podia dialogar com a arte, mais especificamente com a literatura. Como resposta encontramos dois pontos de convergência entre teologia e literatura: teologia com teoria literária e fé com estética literária. Porém, também descobrimos que tanto na linguagem como no gênero literário, teologia e literatura se encontram em relações desequilibradas. Partimos então para uma tese de doutoramento em Ciência da Religião, na PUC de São Paulo, pondo o método teológico em nova perspectiva e sob a suspeita de que o mito podia ser um ponto de convergência ou de partida mais equilibrado para o diálogo entre teologia e literatura. Assim, encontramos a mythodologia de Gilbert Durand como uma mitohermenêutica razoável para dar conta do mito como ponto de partida tanto da teologia como da literatura. Porém, na atual tese, nosso questionamento foi: quais as implicações desse método teológico-literário baseado em uma mitohermenêutica para uma educação teológica devedora das tradições culturais de identidade latino-americana mestiça e híbrida encontradas na literatura? Realizamos então a aplicação da mythodologia nos contos de um dos melhores representantes da literatura latino-americana e modelo de escritor sob a égide do conto fantástico, especificamente do realismo maravilhoso: Jorge Luis Borges. Escolhemos os contos das obras Ficções e O Aleph. Nesses contos descobrimos que o mito condutor é hermesiano, de imaginação sintética, o que se adequa bem à identidade híbrida e mestiça da arte e da literatura latino-americanas. Também observamos que os mitemas dos contos estão intimamente relacionados com as metáforas-mitos que Borges elegeu como imagens arquetípicas que perpassam todos os seus contos. / This thesis was born from the research we started in a master\'s thesis. At that moment we had questions about how theology could dialogue with art, more specifically with literature. In response we find two points of convergence between theology and literature: theology with literary theory and faith with literary aesthetics. But we also find that both in language and literary genre, theology and literature find themselves in unbalanced relationships. We then set out for a doctoral thesis in the Science of Religion at PUC in São Paulo, putting the theological method in a new perspective and under the suspicion that the myth could be a more \"balanced\" starting point for the dialogue between Theology and literature. Thus we find Gilbert Durand\'s \"mythodology\" as a reasonable \"myth-hermeneutic\" to account for myth as a starting point for both theology and literature. However, in our current thesis, our question was: what are the implications of this theological-literary method based on a \"myth-hermeneutic\" for a theological education that owes the cultural traditions of Latin American mestizo and hybrid identity found in literature? We then apply the mythodology in the short stories of one of the best representatives of Latin American literature and model of writer under the aegis of the fantastic story, specifically the magical realism: Jorge Luis Borges. We chose the short stories from the works Fictions and O Aleph. In these tales we discover that the guiding myth is \"Hermesian\", of synthetic imagination, which is well suited to the hybrid and mestizo identity of Latin American art and literature. We also note that the \"mitema\" of short stories are closely related to the \"metaphors-myths\" that Borges chose as archetypal images that permeate all his tales.

Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2017-01-25T17:41:06Z No. of bitstreams: 1 ANGELA MARINGOLI.pdf: 1637920 bytes, checksum: d3aa525daeefb0c908d2b5d9590481f0 (MD5) / Made available in DSpace on 2017-01-25T17:41:06Z (GMT). No. of bitstreams: 1 ANGELA MARINGOLI.pdf: 1637920 bytes, checksum: d3aa525daeefb0c908d2b5d9590481f0 (MD5) Previous issue date: 2016-09-30 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / Theological Education is a product of Christian culture that with its dogmas, doctrinal and theological views permeates the basic Bible teachings. It has been consolidated along the lines of the many ambiguities and social transformations which societies and Christianity suffered. In Brazil, the same process has happened. The thesis that we defend is that for nowadays the evangelical Theological Education may revise their teaching programs in Missiology-related disciplines as well as in Sociology, Anthropology, Ethics and Citizenship and others, with the logic of environmental education knowledge, considering the theological landmarks of Integral Mission. Environmental education is also sometimes understood as political education because it is part of the transforming actions of the society it is in, transforming it into a sustainable society. Environmental Education, which includes the study of biodiversity, sustainable development, the laws against environmental crimes and others, through its knowledge, has the ability to prepare individuals and groups for the full exercise of citizenship. Sociological aspects of Environmental Education establish relationship with the daily life of citizens for the purpose of producing a process of continuous growth and also of awareness with respect to environmental events. Therefore, this research will promote an assessment of receiving the Environmental Education knowledge in colleges and Brazilian theological seminaries in order to formulate a program content of Missiology to meet the needs of society and Integral church mission. For this, we will analyze comparatively Curriculum Matrices, the Menus, and the Work of Completing Courses of colleges and seminaries in the 2010 to 2014 five schools: Baptist Theological College of São Paulo, School of Mackenzie Presbyterian Theology, both in the city of Sao Paulo Theological Southern College American, Londrina in Paraná, the Faetad - Faculty of Theological Education of the Assemblies of God in São Paulo and the CEM, the Evangelical Mission Centre which has its headquarters in Viçosa in Minas Gerais. From this analysis indicate content and practical sketches in the field of Teoambientologia / A educação teológica é um produto da cultura cristã que, com os seus dogmas, visões doutrinárias e teológicas, perpassa os ensinos bíblicos fundamentais. Ela se consolidou nos moldes das muitas ambiguidades e transformações sociais pelas quais as sociedades e o cristianismo passaram. No Brasil, o mesmo processo se deu. Defendemos a tese de que, para os dias atuais, a educação teológica pode revisar os seus programas de ensino nas disciplinas, direta ou indiretamente, relacionadas à Missiologia e outras, com a lógica dos saberes da educação ambiental, considerando os marcos teológicos da Missão Integral. Tal revisão redundaria no que estamos chamando de Teoambientologia. A educação ambiental, por vezes, é também entendida como educação política porque ela é partidária de ações transformadoras da realidade e da cidadania em que a sociedade está inserida, transformando-a em uma sociedade sustentável. A educação ambiental, que inclui os estudos da biodiversidade, dos desenvolvimentos sustentáveis, das leis contra os crimes ambientais e outros, através dos seus saberes, possui a capacidade de preparar indivíduos e grupos para o exercício da cidadania. Os aspectos sociológicos da educação ambiental estabelecem relação com o dia a dia dos cidadãos, para produzir um processo de crescimento contínuo e também de consciência com respeito aos acontecimentos socioambientais. Para tanto, a pesquisa faz uma avaliação da recepção dos saberes da educação ambiental nas faculdades e nos seminários teológicos brasileiros, com vistas a formular uma proposta para os conteúdos programáticos de Missiologia visando a atender às necessidades da sociedade e da Missão Integral da Igreja. Para isso, analisaremos comparativamente as matrizes curriculares, as ementas e os trabalhos de conclusão de cursos de teologia das faculdades e seminários, no período de 2010 a 2014, de cinco escolas: Faculdade Teológica Batista de São Paulo, Faculdade de Teologia Presbiteriana Mackenzie, ambas na cidade de São Paulo, Faculdade Teológica Sul Americana (FTSA), em Londrina, no Paraná, Faculdade de Educação Teológica das Assembleias de Deus (Faetad), em São Paulo, e o Centro Evangélico de Missões (CEM), que tem a sua sede em Viçosa, no estado de Minas Gerais. A partir desta análise, indicaremos conteúdos e esboços práticos no campo da Teoambientologia.

Essa tese nasceu da pesquisa que iniciamos em uma dissertação de mestrado. Naquele momento tínhamos questionamentos sobre como a teologia podia dialogar com a arte, mais especificamente com a literatura. Como resposta encontramos dois pontos de convergência entre teologia e literatura: teologia com teoria literária e fé com estética literária. Porém, também descobrimos que tanto na linguagem como no gênero literário, teologia e literatura se encontram em relações desequilibradas. Partimos então para uma tese de doutoramento em Ciência da Religião, na PUC de São Paulo, pondo o método teológico em nova perspectiva e sob a suspeita de que o mito podia ser um ponto de convergência ou de partida mais equilibrado para o diálogo entre teologia e literatura. Assim, encontramos a mythodologia de Gilbert Durand como uma mitohermenêutica razoável para dar conta do mito como ponto de partida tanto da teologia como da literatura. Porém, na atual tese, nosso questionamento foi: quais as implicações desse método teológico-literário baseado em uma mitohermenêutica para uma educação teológica devedora das tradições culturais de identidade latino-americana mestiça e híbrida encontradas na literatura? Realizamos então a aplicação da mythodologia nos contos de um dos melhores representantes da literatura latino-americana e modelo de escritor sob a égide do conto fantástico, especificamente do realismo maravilhoso: Jorge Luis Borges. Escolhemos os contos das obras Ficções e O Aleph. Nesses contos descobrimos que o mito condutor é hermesiano, de imaginação sintética, o que se adequa bem à identidade híbrida e mestiça da arte e da literatura latino-americanas. Também observamos que os mitemas dos contos estão intimamente relacionados com as metáforas-mitos que Borges elegeu como imagens arquetípicas que perpassam todos os seus contos. / This thesis was born from the research we started in a master\'s thesis. At that moment we had questions about how theology could dialogue with art, more specifically with literature. In response we find two points of convergence between theology and literature: theology with literary theory and faith with literary aesthetics. But we also find that both in language and literary genre, theology and literature find themselves in unbalanced relationships. We then set out for a doctoral thesis in the Science of Religion at PUC in São Paulo, putting the theological method in a new perspective and under the suspicion that the myth could be a more \"balanced\" starting point for the dialogue between Theology and literature. Thus we find Gilbert Durand\'s \"mythodology\" as a reasonable \"myth-hermeneutic\" to account for myth as a starting point for both theology and literature. However, in our current thesis, our question was: what are the implications of this theological-literary method based on a \"myth-hermeneutic\" for a theological education that owes the cultural traditions of Latin American mestizo and hybrid identity found in literature? We then apply the mythodology in the short stories of one of the best representatives of Latin American literature and model of writer under the aegis of the fantastic story, specifically the magical realism: Jorge Luis Borges. We chose the short stories from the works Fictions and O Aleph. In these tales we discover that the guiding myth is \"Hermesian\", of synthetic imagination, which is well suited to the hybrid and mestizo identity of Latin American art and literature. We also note that the \"mitema\" of short stories are closely related to the \"metaphors-myths\" that Borges chose as archetypal images that permeate all his tales.

In the thesis, Korean Missionaries in Southern Africa: A discussion and evaluation of Korean Missionary activity in Southern Africa (1980-2006), the researcher discusses the coming of missionaries from Korea to Southern Africa during the period 1980-2006. He evaluates their endeavours, activities, the specific challenges they had to face, various problems that they had to overcome, as well as opportunities and challenges beckoning from the future. Chapter Two describes the history of missions in Korea as well as the coming of Korean missionaries to Southern Africa. By almost any measurement, the growth of Christianity in Korea during the last century is one of the most amazing stories of our time. The Korean church has rapidly changed significantly from being a mission field to a sending field, over a period of 100 years. For the last three decades, over 250 Korean missionaries have committed themselves to the Great Commission of the Lord and are involved in 17 types of ministry in Southern African countries. In Chapter Three it is established that the Korean missionaries did their best to understand the complexities of the context of the country which they were serving. They overcame their mono-cultural background, and tried to adapt to and relate to the Southern African culture. They are still in the process of doing so. The most important matters the Korean missionaries encountered, as reported on in Chapter Four, were understanding the local context, language and cultural acquisition, meeting the expectations of the local people and local churches, as well as those of the sending churches in Korea. On a personal level missionaries have to cope with family concerns, maintaining their spiritual life, health problems, financial concerns, frustration as well as unfulfilled ideals. In Chapter Five, the Korean missionaries reported on their missionary work. Using a comprehensive definition of mission (containing the perspectives of kerygma. diakonia, koinonia and leitourgia) as yard stick, the missionaries contributed in many and creative ways in presenting the gospel of Christ in the country they came to serve. The chapter further discusses the five major challenges missionaries have to face and the seven personal challenges with regards to their attitude towards the people to whom they minister. / Thesis (PhD)--University of Pretoria, 2008. / Science of Religion and Missiology / PhD / unrestricted

1 online resource (388 leaves) / This study examines the intersubjectivity of issues related to pastoral formation. It argues that a local theology of pastoral formation in the African context is most transformative when theological education and development are woven together in a synergistic approach. Such a model of local theology can result from a well thought out synergy between educational theories, developmental theories and theology. It is further argued that equipped pastoral leaders and healthy churches are at the heart of the process for holistic transformation. As such, this study proposes a philosophy and praxis that relevantly addresses the intersubjective context of leadership formation in the African context. It intends to challenge the church in Africa to redefine its task and itself in the face of the social problems posed on all levels of African life. / Christian Spirituality, Church History & Missiology / D. Th. (Missiology)

Abstracts in German and English / 1 online resource (232 leaves : illustrations, some color) / Diese Masterarbeit behandelt das Thema der Spiritualität in der theologischen Ausbildung. Ausgehend von der Behauptung, dass ein Theologiestudium nicht nur in einer Anhäufung von theologischem Wissen und Einüben von kirchlicher Praxis bestehen soll, wird einer aktiv gelebten, christlichen Spiritualität eine zentrale Bedeutung zugewiesen. Um festzustellen, was für eine Spiritualität während der theologischen Ausbildung förderlich ist, werden Interviews mit ehemaligen und aktiven Studierenden des Heilsarmee Bildungszentrums auf Hinweise untersucht, wie Spiritualität verstanden und gelebt wird und welche Erfahrungen und Bedürfnisse diesbezüglich vorherrschen. Die Analyse dieser empirischen Forschung zeigt, dass eine bereichernde Spiritualität während dem Studium nicht nur vom Willen und Engagement der Studierenden abhängt, sondern im Wesentlichen ebenso durch Werte, Programme und Strukturen der Ausbildungsstätte, sowie durch das Vorbild und die Beziehungsfähigkeit der Dozierenden geprägt wird. Die Einsichten der Untersuchung bieten Hinweise für ein Konzept der Spiritual Formation, welches am Heilsarmee Bildungszentrum eingeführt werden soll. / This master thesis is about spirituality in theological education. Assuming that theological studies should not only consist in accumulating theological knowledge and practical experience, the author claims an active Christian spirituality to be of vital importance for students. To be able to understand which factors stimulate the personal spirituality of students, a number of former and active students of the Salvation Army Training College are interviewed, in order to observe their experiences and identify their needs. The results of this empirical research show that an enriching spirituality not only depends on the students’ willpower and efforts, but mainly also on the values, the structure and the programme of the college, as well as the example of the academic staff and their ability to relate to the students. Moreover, the results of the research mark the starting point for a concept of Spiritual Formation which the Salvation Army Training College aims to establish. / Practical Theology / M. Th. (Practical Theology)

1 online resource (388 leaves) / This study examines the intersubjectivity of issues related to pastoral formation. It argues that a local theology of pastoral formation in the African context is most transformative when theological education and development are woven together in a synergistic approach. Such a model of local theology can result from a well thought out synergy between educational theories, developmental theories and theology. It is further argued that equipped pastoral leaders and healthy churches are at the heart of the process for holistic transformation. As such, this study proposes a philosophy and praxis that relevantly addresses the intersubjective context of leadership formation in the African context. It intends to challenge the church in Africa to redefine its task and itself in the face of the social problems posed on all levels of African life. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

[pt] Refletir sobre o A Educação Metodista e seus Modelos Pastorais é um tema muito rico e amplo. Pode ser analisado e compreendido por vários olhares. Obviamente o assunto não será esgotado, mas serão destacados os aspectos mais relevantes desta discussão. Desde o início do movimento metodista na Inglaterra, no séc. XVIII, John Wesley, seu principal pioneiro, demonstrava especial atenção à educação, à vida piedosa, bem como às ações humanitárias na tentativa de alcançar e responder as necessidades do ser humano de sua época de forma integral. Sua formação acadêmica foi na conceituada Universidade de Oxford. Dedicava-se à busca do conhecimento associando-o sempre à fé cristã e à prática do amor ao próximo. O resultado da dedicação deste homem se espalhou por toda a parte através da ação missionária do Movimento Metodista onde, entre tantas coisas, fundou milhares de escolas. Nesses mais de 250 anos de educação metodista, somente nos EUA e Inglaterra foram erguidas 1.900 escolas. O ponto principal desta dissertação é a rica oportunidade de refletir sobre os rumos e a relevância da educação metodista no Brasil hoje, através de suas instituições de ensino considerando a trajetória histórica a partir de seu fundador John Wesley. / [en] Reflecting on the The Methodist Education and their Pastoral Models is a very rich and broad topic. It can be analyzed and understood by various looks. Obviously it will not be exhausted but the most relevant aspects of this discussion will be highlighted. Since the beginning of the Methodist movement in England in the century XVIII, John Wesley, its principal pioneer, showed special attention to education, godly life, as well as humanitarian actions in trying to reach and meet the needs of the human being of his time in full. His academic training was at the prestigious Oxford University. He dedicated to the pursuit of knowledge always associating it to the Christian faith and the practice of love of neighbor. The result of the dedication of this man has spread everywhere through the missionary work of the Methodist movement which, among many things, founded thousands of schools. In over 250 years of Methodist education, only in the U.S. and Britain were built 1,900 schools. The main point of this dissertation is the rich opportunity to reflect on the direction and relevance of Methodist education in Brazil today, through its educational institutions considering the historical trajectory from its founder John Wesley.