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Item la Missio Dei y la pastoral integral en el cuidado del extranjero en un contexto de migracion: estudio de caso en Los Mochis, Sinaloa, México.(South African Theological Seminary Johannesburg) Ramos, David Antonio Ceceña 1983; Van Engen, Charles E.En años recientes se ha incrementado por millares el número de cruce de migrantes centroamericanos a través de México provenientes principalmente de los países de El Salvador, Honduras y Guatemala, entre otros. Tal fenómeno migratorio ha estado presente por décadas, pero no era común ver personas de dichos países caminandoy pidiendo ayuda particularmente en las calles dela ciudad de Los Mochis, México. Para estosmigrantes, la comida o el dinero no hace diferencia, siempre y cuando sean ayudados. Dicha inquietud viene a ser la razón para llevar a cabo la presente investigación. La migración es uno de los problemas sociales más difíciles de resolver, y la experiencia mexicana en esta materia no es diferente ala del resto del mundo. La dificultad para solucionar esta problemática estriba en que puedeser una causal múltiple, entre las que se pueden encontrar la violencia, pobreza, falta de oportunidades entre otros. La migración no es un asunto nuevopara nuestro país ya que apartir de la segunda guerra mundial México ha jugado un rol de país proveedor de mano de obra barata legal pero sobre todo ilegal para la industria manufacturera y agrícolapara los Estados Unidos. Desde entonces, México se convirtió en un país dependiente de las remesas de los migrantes que envían dinero desde los Estados Unidos, llegando a tal punto de confiargran parte de su propia economía como país en dicha práctica. Al hacer eso, los que han logrado cruzar la frontera ilegalmente han creado una cultura donde se prepara y envía a la gente desde casi cualquier lugarque vivan hacia el norteño país, causando con ello muchos problemas para los miembros de familiaque se quedan,así como para las comunidades y el propio país. Dentro de la última década por lo menos, México ha cambiado de ser un país de envío de migrantes a un país de paso de migrantes centroamericanos, en parte, debido a su Constitución respecto a susleyes migratorias en las cuales sepermiteel tránsitopor nuestro país sin mayores requisitos.El cruce de migrantes centroamericanos no fue considerado ningún problema, siempre y cuando se mantuviera fuera dela vista de todos, aunque dicho cruce siempre ha existido. De cierta forma, los migrantes han encontrado un amigo para su viaje, ese amigo es el tren conocido como “La Bestia”. Dicho tren, se vuelve accesible desde el estado deVeracruz quegeográficamente se encuentra localizadomuy cercade la frontera sur México-Guatemala.“La bestia”, puede hacerse camino a través de todo el país va partir de aquí, teniendo su conexión principal en la Ciudad de México. Desde la Ciudad de México, los migrantes pueden escoger la ruta del Pacífico o la ruta del Centro. La ruta del Pacífico incluye ciudades principales como Guadalajara, Mazatlán, Culiacán, Hermosillo, finalizando en varias ciudades fronterizas como Nogales, Mexicaliy Tijuana. En esta ruta del Pacífico es donde se está localizada la ciudad de Los Mochis. Esta ruta no era atractiva para los migrantes ya que fácilmente podían ser perjudicados debido a la violencia causada por los carteles y la policíacorrupta, pero en la actualidad, este aspecto no parece tener importancia para los migrantes, mientras puedan lograr su meta de llegar a la frontera. Es aquí donde el intento de miles de migrantes de llegar a la frontera causa problemas graves para las ciudades o regiones a su paso, especialmente cuando ellos mismos forman gruposque se pueden contarpor miles,tal comofue el caso de “La Gran Caravana” que, en 2018 y 2019 por lo menos unas 4 mil personas en cada año vinieron desde El Salvador irrumpiendo en México donde sobrepasaronel poder y actuar del Estado Mexicano. Dentro del contexto del fenómeno de la migración se puede tener lo que se conoce como transmigración, tomando su significado por aquéllos que migran cruzando otros países para llegar a un último país como destino final. La necesidad de ayuda y el extender la mano se vuelven una acción que debe ser tomada. Es aquí donde el investigador toma la motivación para estudiar este fenómeno. Si la transmigración ha tomado lugar en el contextode la ciudad de Los Mochis y en sus áreas alrededor, ¿cuáles son las acciones que se deban tomar para resolver este problema? ¿Cuál es la función y el rol de una pastoral de ayuda para apoyar a esos migrantes en su paso por esta regióndespués de haber viajado en La Bestia por casi todo México? ¿Cuáles son las ventajas que se presentan en este lugar, que puedanproveer de ayuda a los migrantes? El indicio teórico del investigador es que hay un modelo de cinco elementos que pueden ser la base para mitigación y solución del problema desde una pastoral de ayuda amigrantes en un contexto de Los Mochis.Item A Biblical Theology of Sabbath-Keeping Based on the Cosmic Temple Understanding of Creation, Especially for Lay Shepherds in Cornerstone Church in Simi Valley, California(South African Theological Seminary Johannesburg) Hay, Chris 1958; Lioy, Dan T.The Sabbath has long been debated, contested, and often ignored. It has fallen prey to legalistic overreach and new covenant apathy. This thesis seeks to develop a biblical theology of the Sabbath that will restore Sabbath-keeping to the twenty-first-century church without falling into Sabbatarianism or discounting the Sabbath as an old covenant relic. The major claim is that understanding the seventh day of creation as God taking up residence in his cosmic temple clarifies a biblical theology of Sabbath-keeping. The implications of this Sabbath rest are applied to the non-vocational lay shepherds at Cornerstone Church in Simi Valley, California. Chapter 1 introduces the research questions that drive this thesis and demonstrates that the Sabbath has its origins in creation week. Chapter 2 surveys the findings of the theological literature on the Sabbath published primarily in the last 30-35 years. Chapter 3 exegetes and analyzes several biblical texts that provide the foundation for developing a biblical theology of the Sabbath. Chapter 4 analyzes biblical texts that teach the cosmic temple understanding of creation week. Several texts from ancient Near Eastern writings are also explored to provide a cultural setting for the Old Testament texts. Chapter 5 synthesizes the research from Chapters 3 and 4 into a biblical theology of the Sabbath. Chapter 6 concludes the study and offers practical suggestions for Sabbath-keeping for the twenty-first-century lay shepherds at Cornerstone Church. The thesis concludes that the Sabbath is a creation ordinance that God intended for all people at all times. ‘Sabbath-keeping’ is defined as stopping one’s everyday work for one day each week, understood as a spiritual discipline, not a rigid, legalistic demand. The conclusions suggest that the ancient Israelites would have understood the Genesis creation narrative as describing God creating a cosmic temple during the first six days, that he entered his cosmic temple on day seven to rest, and in so doing, he established and defined the Sabbath for all time. The implications of God entering his cosmic temple on the seventh day of creation demonstrate that the Sabbath is not a day for adhering to burdensome rules but a day to stop normal activities and demonstrate one’s radical trust in a God who provides all that is needed for life. There is freedom and flexibility in how that day is experienced, but it is a day to experience the peace and stability in trusting him. These conclusions are applied to the lay shepherds at Cornerstone Church, encouraging them to stop their everyday work for one day each week. This weekly practice should provide an environment for spiritual growth and restoration, enabling them to continue their faithful service.Item Formação de Liderança Pastoral: Uma análise da Igreja Evangélica Holiness do Brasil(South African Theological Seminary Johannesburg) Yahiro, Roberto Shinze 1968; Barro, Antônio C.A contextualized pastoral leadership is based on understanding the reality in which it is present and adapting the leadership in a practical way to meet the local-temporal reality. There is a need to seek a multidisciplinary ministerial vision and updated missional biblical interpretation. In the postmodern world, the formation of a pastoral leadership has very distinct needs from the beginning of the ministry of the CIEHB. The challenge, however, is not to lose the essence and, at the same time, to be relevant today. Thus, in a liquid society that is marked by the fluidity of social relations, the demand for training to influence and mobilize the skills of those being led is great. And, with great humility, pastoral leadership must foster the growth of members of their communities. The effective leader does not need to have all the answers, but that, in ministerial partnerships, one can motivate his collaborators to seek for answers to reach his goal of speaking and living the gospel to its fullest. In this sense, the ministry of the apostle Peter will be studied as a proposal for training and transforming pastoral practice in its context. Having theological knowledge without practice becomes sterile, on the other hand, practice without theological basis becomes dangerous and does not produce good fruit. In this work, a historical study was carried out of the implantation of the CIEHB in Brazilian soil, nuances of theological formation, struggles faced by being an ethnic church, some reports about the laity who were and are part of the pastoral ministry. It also dealt with the importance of pedagogy in the formation of the pastoral leadership of the CIEHB. Paulo Freire addresses the pedagogy of context and generating words, leading to the autonomy of human beings in their actions. Peter has its relevance for the history of engagement and overcoming, a simple man, but he became the leader of the first century Christians, so the apostle Peter can be seen as a model of pastoral leadership for the present day Holiness church. Peter still leaves the legacy in his epistles, writing to the dispersed pilgrims on a strange land. Finally, interviews were conducted using questionnaires and approaches from the researcher to the ministers of the CIEHB in order to deepen, understand and perceive paths for a direction of formation and support of the pastoral leadership of the Holiness Church of Brazil. Thus, a curriculum of pastoral leadership ministerial update and formation was proposed so that the CIEHB can understand the context in which it operates and how it can meet current needs more effectively.Item Poder Pastoral E Função Paterna: Uma Análiseda Práxis Pentecostalà Luz Das Representações Depoder Em Jesus No Ambiente Joanino(South African Theological Seminary Johannesburg) Silvério, Luís Gonçalo 1957; de Lara Proença, WanderThis investigation analyzes the pastoral power and paternal function and its relationship with pastoral praxis in the light of representations of power in Jesus in the Johannine environment. The literature review on pastoral power and parental function in psychoanalysis by Michel Foucault, Sigmund Freud, Jaques Lacan, Donald Winnicott, and Pierre Bourdieu. The thesis makes historical notes on the origins and development of Pentecostalism in Brazil and in the city of Londrina (PR). It analyzes the practices of Pentecostal typologies in Brazil. Investigates, through semi-structured interviews, the paternal power and function in the religious field based on the Pentecostal pastoral praxis in the city of Londrina (PR). It addresses the concept of power in Jesus in the Johannine literature and environment, in the context of the power tensions in Palestine in the 1st Century. Discusses Jesus' relationship with the Father in Johannine literature, with special attention to theological aspects.Item Desenvolvimento Local Sustentável-uma análise a partir do ChildFund Brasil e suas Parcerias na cidade de Santa Luz/PI, entre 2016 a 2020(South African Theological Seminary Johannesburg) de Souza, Daniel Moreno 1981; Barro, Jorge H.This work aims to understand how ChildFund Brasil has promoted sustainable local development (SLD) in partnership with churches, particularly its Sustainable Social Transformation program (SST), a model of social intervention designed to be applied in the locality in 16 years. The locus chosen for the field research was the city of Santa Luz, located in the State of Piauí, Northeastern Brazil. The field research had the central objective of verifying signs of development and transformation in this city, as well as understanding the role of the local church in this process. For this, five focus groups were used, and based on them, a narrative was elaborated that reveals, in a very peculiar way, the type and scope of the development that is happening in this location. This study also made use of bibliographic research with a focus on building the theoretical, historical, biblical and theological foundations of DLS, as well as documentary research, of CFB archives. According to the results obtained in this study, it was evident that the coalition between the CFB and the National Presbyterian Church (NPC), has contributed to the development of the city of Santa Luz, through the following strategies: financial education, fostering entrepreneurship in the city, child education, sports, application of social technologies, welcoming women, integration between local NGOs, churches and public authorities, community mobilization, among others. The results also point to: improved self-esteem for adults and children, increased family income, better protected children, improved children's education, emotional well-being, community participation, professional development, and improved quality of life.Item El Feligrés Hispano Con Depresión Sociogénica Y Su Comunidad De Fe, En El Contexto De San Diego, California(South African Theological Seminary Johannesburg) Espitia, Juan Daniel 1956; Van Engen, Charles E.; Guang Tapia, EnriqueEl presente trabajo, es un esfuerzo por entender las luchas, opciones y posibilidades que un feligrés -con fe genuina en Jesucristo- tiene cuando se le da el diagnóstico de depresión sociogénica. Esta tesis aborda la cruda realidad de los altos índices de depresión sociogénica en la sociedad y dentro de las comunidades de fe. Queremos aprender sobre la interacción entre su espiritualidad y la realidad de esta enfermedad junto con sus orígenes. La tesis muestra a través del testimonio de cinco creyentes, que hay mucha ignorancia, miedo, confusión y rechazo hacia las enfermedades mentales en general. El estigma de vergüenza que rodea las enfermedades y disturbios psicológicos, se hace evidente aún en sus comunidades de fe. Las luchas, confusión y conflictos que experimentan en su propia vida cristiana, son tristemente comunes en sus comunidades de fe también. Esta investigación propone andamios sistémicos útiles que puedan ayudar a los creyentes con depresión sociogenica, en sus comunidades de fe y a sus líderes. Como marco principal de esta investigación, proponemos el abordaje sistémico-familiar porque es el que de manera más integral, estudia, define y ofrece las mejores soluciones psicológicas para la sanidad del congregante con depresión sociogenica. Además, su comunidad de fe, podría poner en acción principios sistémicos claves para ayudar a tales creyentes. Eclesiológicamente, esta tesis descubre y propone que el cuidado pastoral de la congregación deberá hacerse de todos sus miembros para todos los miembros. No como una actividad o responsabilidad de pastor únicamente. Por lo que, para la comunidad de fe, después de estudiar decenas de metáforas bíblicas, seleccionamos la del sanador herido. La razón es que ofrece el mejor modelo de dinámicas, acciones, comportamientos balanceados y saludables para el pastor y su congregación, a fin de ayudar al feligrés con depresión sociogénica. Abogamos por una tarea comunitaria conjunta que involucre activamente a sus líderes. El quehacer pastoral es clave en esta tesis. Específicamente para el pastor, la tesis propone el acercamiento sistémico familiar y la metáfora del sanador herido, porque ofrecen un auto-entendimiento saludable y balanceado de sí mismo y de su congregación. Libera al pastor de la esclavitud del síndrome del pedestal, convirtiéndose en el líder humano, libre y activo, ejemplo a seguir en vulnerabilidad, empatía y cuidado personal para todos los congregantes, especialmente los que están enfrentando depresión sociogénica. Conceptualmente, esta tesis sostiene que la depresión sociogénica está aquí como una realidad permanente y, que la comunidad de fe, tiene las mejores herramientas para ayudar al feligrés con ese tipo de depresión. El ambiente sistémico-familiar terapéutico que promueve sanidad, está fuertemente engranado en las enseñanzas y prácticas bíblicas, así como en el carácter y valores cristianos de amor hacia el prójimo y el necesitado. Cada comunidad de fe puede ser un remanso de sanidad y recreación para todos los que se acerquen. A través de educarse, sus líderes pueden y deben ser los iniciadores y guías, practicando un cristianismo honesto, humano y sin pretensiones. Forjando una teología balanceada que conecta los sufrimientos y las limitaciones humanas, con la grandeza divina y un entendimiento sólido de la soberanía y la gracia de Dios. En resumen, esta investigación presenta un modelo de ayuda al feligrés con depresión sociogénica, sostenido por una comunidad de fe, educada y formada por los principios del sanador herido. Dirigida por líderes con una lectura y práctica de la realidad sistémica-familiar, basados en la eterna palabra de Dios.Item El Perfil Teológico De La Formación Del Liderazgo Pastoralde las Asambleas De Dios En Guatemala: Un Análisis Relacionado Al Plan Básico De Educación Cristianaen Elinstituto Bíblico Central(South African Theological Seminary Johannesburg) Escobar, Jorge López 1980; Van Engen, Charles E.No abstract providedItem The Development of Pastoral Models for Counselling Pregnant Teenagers and Young Mothers from the House of Life, Durban, Kwazulu-Natal: The Marriage Model and the Crisis Intervention Model(South African Theological Seminary) Ceneviz, Teresinha Favaro; Woodbridge, Noel B.The theme of this study is the development of pastoral models for counselling pregnant teenagers and young mothers from the House of Life, Durban, KwaZulu-Natal on the Biblical principles of marriage and their options for an unplanned pregnancy. Osmer’s theological research model served as the point of departure in this study. Using an adapted version of Osmer’s model, the study started with the Interpretive task, which provided insights from the social sciences regarding the problem of teenage pregnancy. Chapter 2 focused on the prevalence of teenage pregnancy globally, and especially in Durban, KwaZulu-Natal, South Africa. It was found that teenage pregnancy and premarital childbearing are growing worldwide, since a large percentage of girls are becoming sexually active in their teens. Chapter 3 focused on the causes and consequences of teenage pregnancy and out-of-wedlock births. It was found that parental divorce increases the risk of teenage pregnancy and that the consequences of teenage pregnancy include the following: low academic achievement, poor health, dropping out of school, unemployment, single parenthood and higher levels of poverty. The descriptive-empirical task was described in chapter 4. An empirical survey was conducted among pregnant teenagers and young mothers from the House of Life in Durban KwaZulu-Natal, in order to ascertain their perceptions regarding the main reasons for teenage pregnancy.The main reasons associated with teenage pregnancy were found to include the following: The separation of the parents, the lack of sex education and the abuse of alcohol and drugs. The normative task was presented in chapters 5 and 6. Chapter 5 focused on the Biblical and theological foundations for marriage, divorce and remarriage in the Old Testament, while chapter 6 dealt with marriage, divorce and remarriage from the perspective of the New Testament, especially what Jesus said about divorce in Matthew 19:3-9. Under the pragmatic task two pastoral models were designed in chapters 7 and 8. Chapter 7 presented a pastoral model for counselling pregnant teenagers and young mothers from the House of Life in Durban, KwaZulu-Natal on eight Biblical principles of marriage using the letters of the word MARRIAGE (as an acronym) to describe each principle. Chapter 8 proposed a pastoral model, the Crisis Intervention model, for counselling pregnant teenagers from the House of Life, Durban, KwaZulu-Natal regarding their options for an unplanned pregnancy.Item El trabajo en Equipo en las Iglesias a las que Pertenecen los Estudiantes de la Carrera de Ministerio Pastoral de USEL del 2018(South African Theological Seminary Johannesburg) Vergara Ascue, Albaro Alejandro 1972; Pike, GordonLa investigación utilizó el método cualitativo por medio de entrevistas focales con el propósito de saber si en las iglesias de los alumnos de USEL saben trabajar en equipo y en qué áreas son en las que tienen mayores dificultades. El estudio usó del desarrollo de equipos de Tuckman (1965) y de las disfunciones de Lencioni (2013) para luego compararlos con lo que dice en las Escrituras para poder preparar las categorías usadas para lainvestigación. Con este estudiose logró exponer algunas características particulares que hacen que el trabajo en equipo en las iglesias se distinga de otras organizaciones y de aquellas áreas en las que se debe prestar mayor atención.Item Visiting the seriously III and the dying: A Manual(South African Theological Seminary Johannesburg) Taubmann, Stefan 1972-; von Krosigk, SabineThe diagnosis of a serious illness initially sits like a deep shock. The whole life is turned upside down from one moment to the next. A stable social network is crucial for a successful survival with the limitations and new challenges. Unfortunately, however, in the immediate environment of the sick person, the involvement often has a paralyzing effect. There are fears of doing something wrong, of not knowing which words are appropriate or of being confronted with unavoidable questions. Those who have never dealt with illness and death themselves before are suddenly confronted with their own finiteness. Out of concern to make any mistakes or to appear obtrusive, the environment withdraws rather. Through my experience I would like to encourage fellow Christians to get involved in such difficult situations. I am convinced that visiting and accompanying seriously ill and dying people is a Christian-Biblical mission. Since the subject of death and dying has long been taboo, most people have great fear of contact and little experience. With a clear and comprehensible manual, I would like to facilitate access, dismantle barriers and open doors. The work consists of two large blocks in which the contact with seriously ill and dying people is illuminated from different perspectives. For the character of a manual, the first main part of the work deals with practical handouts. The second and theoretical part of the work deals with the fundamental question of the Christian mission to the sick and dying. How did Jesus deal with the sick in his time? How are age, dying and farewell addressed? What do the wisdom literature and especially the psalms say about the expectations and desires of the suffering? The biblical findings are combined with a brief examination of the history of the church. The review of the development of diakonia shows how much the Christian congregation has taken up this task in its history.