Admiration for the work of the Pentecostal Assemblies of God in Zambia, coupled with the desire to record some key events in the life of the PAOG(Z) have been the key factors that inspired this work. The repetition of mistakes of the past by the current leadership of the church has been worrisome. The negative effect caused by neglecting the history of the Church by some Pentecostal leaders, mostly due to gullibility, disregard, or even ignorance of their history, has in great measure reduced their potential for effectiveness. A true reflection of what constitutes the mission history and missionary methodologies of the Pentecostal Assemblies of God in Zambia from its inception in 1955 to the present day is vital information for Pentecostal clergy and laity. In this thesis, I have endeavoured to trace the beginnings of the Pentecostal Church and augmenting thereto the challenges and successes. The individual contributions of the missionaries accredited to Zambia and the indigenous leaders are enumerated to enable the reader to observe how the different gifts men and women brought influenced positively the growth of the church. The role of the Pentecostal Bible College in the Pentecostal missions in Zambia has been laid down, since the College has been the nerve centre and exemplar institution of Pentecostal missions in Zambia. Given the problem of poor community participation among some Pentecostal people, the need for a theology of socio-political and economic reconstruction and the need for a change in attitude have been examined. The dissertation closes with a chapter on the various contributions of women to the growth of the Pentecostal Assemblies of God in Zambia. The Pentecostal Church in Zambia has now become the storehouse or rendezvous of all the four shades of Pentecostalisms in the country: Classical, Charismatic, Third Wavers and Fourth Wavers. Classical Pentecostalism emerged almost one hundred years ago in Azusa in California; Charismatics, whose emphasis was on faith, began in the fifties; the Third and Fourth Wavers, whose spiritual focus is individual faith for personal improvement and livelihood, started in the eighties and the nineties. The apparent attempt to amalgamate all these compartments of Pentecostalism into an homogeneous phenomenon is stirring Zambia's Pentecost into a 'syncretism of Pentecostahsms', which I think must not go without mention, for it raises questions such as: What is it to be Pentecostal? Are these Pentecostahsms the same? Obvious they are different! What are the theological and practical implications of these teachings for the spirituality of the people? How do these Pentecostal categories or paradigms affect or bear on the doctrinal unity of the Pentecostal Church in Zambia? Apart from the initial evidence debate, this also, I think, constitutes a serious Pentecostal theological challenge. It is a matter for future inquiry. The future of PAOG(Z) now depends on how the PAOG(Z) church addresses itself to these new challenges. Pentecostal scholars should emerge in Zambia to help tackle these challenges. Could it be that, for now, the direction of PAOG(Z) is difficult to ascertain and should therefore be relegated to scholarly curiosity and activity? The paper terminates with recommendations for the leaderships of the Pentecostal Church in their various jurisdictions. Frankly, if these recommendations are seriously engaged, I suppose the Pentecostal Church will continue to be the church to which the people will come to and its future will be guaranteed. / Thesis (Ph.D. (Missiology))--North-West University, Potchefstroom Campus in association with Greenwich School of Theology, U.K., 2009

Luke 8:1-3 is the only explicit indicator in scripture that Jesus receives financial provision during his ministry. Interestingly, the donors are wealthy women. From a social historical perspective who are these women who travel with Jesus and the Twelve? Is it possible for women in first century Palestine to have finances at their disposal? What is the significance of Luke recording that women provide for Jesus out of their own means and how does this square with Luke's understanding of discipleship as a call to leave everything? The thesis at hand explores the answers to these questions using a social historical and narrative critical approach in an attempt to recognize the implications and significance of the pericope for the women in 8:2-3, Jesus and his ministry,and Luke and his audience. In summary, it finds that the actions of the women as traveling companions of a rabbi and financial providers, but not patrons, reflect a radical departure from the religious, social, and political norms of early first century society. They play a significant role both historically and within the narrative as committed disciples who remain with Jesus throughout his ministry from Galilee to Jerusalem and as witnesses to the crucifixion, entombment, and resurrection.

No description available.

This research breaks new ground by examining the history and theological education of the Adelaide Bible Institute (ABI) between the years 1924 and 1962. ABI is now known as the Bible College of South Australia (BCSA). The College is an interdenominational evangelical Protestant bible training institute in Adelaide, South Australia, and was commenced in 1924 for the purpose of training young people for missionary service. This study was undertaken to research the history and theological education of ABI, its place in the international bible college movement and its contribution to the evangelical world of interdenominational missions. / Thesis (MA)--University of South Australia, 2000

This research applied Mezirow’s transformative learning theory to theological education, in particular in situations where theological education is concerned with the purpose of formation. A field study among minority Christian women attending a Bible school in Pakistan found that the transformative pedagogy contributed to the formational aspects of the theological education programme and helped to integrate the fragmented curriculum, and the separation of theology and spirituality. Students’ epistemological, theological, and personal assumptions were identified at the beginning of the course and changes in these assumptions tracked over the year of study. Five areas of formation, namely relationship with God, thinking theologically, communicating the gospel, relationships with others, and self-understanding, were identified as a way of assessing how changes in assumptions impacted on formational change. Transformation occurred over the range of assumptions and areas of formation. Students’ assumption change was found to be idiosyncratic, responding to the transformative environment created by the teachers, according to particular developmental and formational needs students had. Fostering reflective ability, and the inclusion of reflection activities, as well as mentoring, contributed to students’ formation in the use of transformative learning pedagogy. Transformative learning proved effective even among students with less developed cognitive ability. The South Asian earthquake of 2005 was a significant trigger event which impacted on student formation in developing care and concern, understanding ministry, theodicy, and in developing epistemological complexity. Implications for further research on the use of transformative learning in different theological education settings, and to compare changes over a longer term are also considered.

This research applied Mezirow’s transformative learning theory to theological education, in particular in situations where theological education is concerned with the purpose of formation. A field study among minority Christian women attending a Bible school in Pakistan found that the transformative pedagogy contributed to the formational aspects of the theological education programme and helped to integrate the fragmented curriculum, and the separation of theology and spirituality. Students’ epistemological, theological, and personal assumptions were identified at the beginning of the course and changes in these assumptions tracked over the year of study. Five areas of formation, namely relationship with God, thinking theologically, communicating the gospel, relationships with others, and self-understanding, were identified as a way of assessing how changes in assumptions impacted on formational change. Transformation occurred over the range of assumptions and areas of formation. Students’ assumption change was found to be idiosyncratic, responding to the transformative environment created by the teachers, according to particular developmental and formational needs students had. Fostering reflective ability, and the inclusion of reflection activities, as well as mentoring, contributed to students’ formation in the use of transformative learning pedagogy. Transformative learning proved effective even among students with less developed cognitive ability. The South Asian earthquake of 2005 was a significant trigger event which impacted on student formation in developing care and concern, understanding ministry, theodicy, and in developing epistemological complexity. Implications for further research on the use of transformative learning in different theological education settings, and to compare changes over a longer term are also considered.

This research applied Mezirow’s transformative learning theory to theological education, in particular in situations where theological education is concerned with the purpose of formation. A field study among minority Christian women attending a Bible school in Pakistan found that the transformative pedagogy contributed to the formational aspects of the theological education programme and helped to integrate the fragmented curriculum, and the separation of theology and spirituality. Students’ epistemological, theological, and personal assumptions were identified at the beginning of the course and changes in these assumptions tracked over the year of study. Five areas of formation, namely relationship with God, thinking theologically, communicating the gospel, relationships with others, and self-understanding, were identified as a way of assessing how changes in assumptions impacted on formational change. Transformation occurred over the range of assumptions and areas of formation. Students’ assumption change was found to be idiosyncratic, responding to the transformative environment created by the teachers, according to particular developmental and formational needs students had. Fostering reflective ability, and the inclusion of reflection activities, as well as mentoring, contributed to students’ formation in the use of transformative learning pedagogy. Transformative learning proved effective even among students with less developed cognitive ability. The South Asian earthquake of 2005 was a significant trigger event which impacted on student formation in developing care and concern, understanding ministry, theodicy, and in developing epistemological complexity. Implications for further research on the use of transformative learning in different theological education settings, and to compare changes over a longer term are also considered.

This research applied Mezirow’s transformative learning theory to theological education, in particular in situations where theological education is concerned with the purpose of formation. A field study among minority Christian women attending a Bible school in Pakistan found that the transformative pedagogy contributed to the formational aspects of the theological education programme and helped to integrate the fragmented curriculum, and the separation of theology and spirituality. Students’ epistemological, theological, and personal assumptions were identified at the beginning of the course and changes in these assumptions tracked over the year of study. Five areas of formation, namely relationship with God, thinking theologically, communicating the gospel, relationships with others, and self-understanding, were identified as a way of assessing how changes in assumptions impacted on formational change. Transformation occurred over the range of assumptions and areas of formation. Students’ assumption change was found to be idiosyncratic, responding to the transformative environment created by the teachers, according to particular developmental and formational needs students had. Fostering reflective ability, and the inclusion of reflection activities, as well as mentoring, contributed to students’ formation in the use of transformative learning pedagogy. Transformative learning proved effective even among students with less developed cognitive ability. The South Asian earthquake of 2005 was a significant trigger event which impacted on student formation in developing care and concern, understanding ministry, theodicy, and in developing epistemological complexity. Implications for further research on the use of transformative learning in different theological education settings, and to compare changes over a longer term are also considered.

Thesis (M.A.)--The Master's College, 2004. / Includes bibliographical references (leaves 120-123).

Thesis (D. Min.)--Trinity Evangelical Divinity School, 1987. / Abstract. Includes bibliographical references (leaves 344-355).