Dissertations / Theses on the topic 'Ecclesiology and ethics'

Thesis (PhD)--Stellenbosch University, 2014.
ENGLISH ABSTRACT: This study is motivated by challenges arising from decades’ long debates, conversations and tensions regarding church unity within the ecumenical movement and also amongst the Reformed churches locally and globally. This study seeks to investigate the role that church unity can play in relation to social contexts. This study argues that there is no adequate ecclesiology without ethics, and – theologically speaking – no adequate ethics without ecclesiology. Church unity can play a significant role in society, especially with regard to socio-ethical issues regarding peace, reconciliation and justice. Furthermore, regarding the visible unity of the church, this study proposes a meaningful and purposeful unity and ecumenism as the church’s contribution through witness and service in the world. Church unity is not just about abstractly fulfilling the dream of being one, holy church, but rather about claiming and seeking a unity that has significance for social contexts. Put differently: koinonia and martyria, communion and witness, community and confession, the body of Christ and the embodiment of justice are tightly interwoven. This study will focus on ecclesiology and its relation to ethics as articulated in the discourse of the World Council of Churches (WCC) project on Ecclesiology and Ethics, as well as on the discourse on (church) unity, reconciliation and justice around the Uniting Reformed Church in Southern Africa’s (URCSA’s) Belhar Confession. This study will explore the tensions between the Faith and Order commission (which focuses on Ecclesiology) and the Life and Work commission (which focuses on Ethics) and also how the tensions between ecclesiology and ethics were dealt with. As means of healing these divisions, this study will discuss the Church and World study document of the WCC which affirmed that the unity of the church cannot be disconnected from its witness and service in the world; the Santiago conference on Koinonia in Faith, Life, and Witness, where the notion of koinonia played a fundamental role in bringing ecclesiology and ethics together; and, in addition, the three WCC consultations under the themes: Costly Unity (Rønde), Costly Commitment (Tantur) and Costly Obedience (Johannesburg), where the interrelations between ecclesiology and ethics were further explored. Key theological notions that played a role in the attempt to bridge the gap between ecclesiology and ethics will also be indicated. A comparable debate on the call for church unity took place and continues to take place in the South African context, especially amongst the Dutch Reformed family of churches. The reality of divisions in South African context will be explored. The Belhar Confession articulates the relationship between ecclesiology and ethics very clearly with its focus on unity, reconciliation and justice. Belhar affirms that there is no reconciliation without justice, and no justice without reconciliation; these concepts are inextricably interwoven. For a meaning and purposeful church unity, so this dissertation argues, you need both reconciliation and justice. Both the Ecclesiology and Ethics debate of the WCC and the Belhar Confession debate regarding (church) unity, reconciliation and justice affirm that ecclesiology and ethics belong tightly together. This study investigates, enhances, and ultimately affirms this claim.
AFRIKAANSE OPSOMMING: Die beweegrede vir hierdie studie is gegrond in die uitdagings van dekade-lange debate, gesprekke en spanninge rakende kerkeenheid binne die ekumeniese beweging sowel as binne die plaaslike en internasionale Gereformeerde kerke. Die studie worstel met die betekenisvolle rol wat kerkeenheid kan speel in verhouding tot ons sosiale kontekste. Dit betoog dat daar geen voldoende ekklesiologie sonder etiek is nie en – teologies gesproke – geen voldoende etiek sonder ekklesiologie. Kerkeenheid kan ‘n belangrike rol in ons gemeenskappe speel, veral ten opsigte van sosio-etiese kwessies rondom vrede, versoening en geregtigheid. Verder, rakende die sigbare eenheid van die kerk, stel hierdie studie ‘n betekenisvolle en doelgerigte eenheid en ekumenisme voor waardeur die kerk haar bydrae kan lewer deur middel van getuienis en diens in hierdie wêreld. Kerkeenheid is juis nie om afgetrokke uitvoering te gee aan die droom van een, heilige kerk nie, maar dit gaan eerder oor die aanspraak en soeke na ‘n eenheid wat betekenisvol is vir sosiale kontekste. Anders gestel: koinonia en martyria, gemeenskap en getuienis, kerk en belydenis, die liggaam van Christus en die beliggaming van geregtigheid is ten nouste verbonde. Die navorsing sal fokus op ekklesiologie en die verhouding daarvan tot die etiek, soos uiteengesit in die gesprek van die Wêreld Raad van Kerke (WRK) se projek rakende Ekklesiologie en Etiek. Daarmee saam ook die gesprekke rondom (kerk) eenheid, versoening en geregtigheid (etiek) binne die Verenigende Gereformeerde Kerk in Suider Afrika (VGKSA) se Belhar belydenis. The navorsing stel ondersoek in na die spanning tussen die “Faith and Order” kommissie (wat fokus op Ekklesiologie) en die “Life and Work” kommissie (wat fokus op Etiek). Dit stel ook ondersoek in na hoe die spanning hanteer was tussen ekklesiologie en etiek. In ‘n poging om die verdeeldheid te heel bespreek hierdie navorsing die “Church and World” se dokument van die WRK. Hierdie dokument bevestig dat die eenheid van die kerk nie losgemaak kan word van getuienis en diens in die wêreld nie. Voorbeelde hiervan is geillustreer tydens die Santiago konferensie wat gehandel het oor Koinonia in Faith, Life, and Witness en wat duidelik gewys het dat koinonia ‘n fundamentele rol speel om etiek en ekklesiologie saam te bring.. Die drie WRK konsultasies - onder die temas Costly Unity (Rønde), Costly Commitment (Tantur) and Costly Obedience (Johannesburg) – het die verband tussen ekklesiologie en etiek verder ondersoek. Sleutel teologiese terme wat ‘n rol gespeel het in hierdie poging om die gaping tussen ekklesiologie en etiek te oorbrug, sal ook aangedui word. ‘n Vergelykbare debat oor die rol van kerkeenheid het plaasgevind in die Suid-Afrikaanse konteks, veral binne die Nederduitse Gereformeerde familie van kerke. Hierdie debate gaan steeds voort. Die realiteite van skeiding in die Suid-Afrikaanse konteks sal ondersoek word. Die Belhar belydenis verwoord duidelik die verhouding tussen ekklesiologie en etiek, met die fokus op eenheid, versoening en geregtigheid. Die Belhar belydenis – so argumenteer hierdie studie – bevestig dat daar geen versoening is sonder geregtigheid nie, en ook geen geregtigheid sonder versoening nie. Hierdie konsepte is ten nouste en onskeibaar verweef. Hierdie navorsing argumenteer dat beide versoening en geregtigheid nodig is vir ‘n betekenisvolle kerkeenheid. Beide die Ekklesiologie en Etiek debat van die WRK sowel as die Belhar belydenis wat aan (kerk)eenheid, versoening en geregtigheid aandag gee, bevestig dat ekklesiologie en etiek bymekaar hoort. Hierdie studie ondersoek, versterk en bevestig hierdie aanspraak.

This thesis is an investigation of Karl Barth’s theology in the turbulent and dynamic years of his nascent career: 1915 – 1922, with a special focus on the manner in which he construed Christian and ecclesial existence. The thesis argues that Karl Barth developed his theology with an explicit ecclesial and ethical motive, that is, he developed his theology as a deliberate attempt to shape the ethical life of the church in the context within which he lived and worked. It contends that criticisms suggesting that Barth does not have an ethics are inaccurate assessments of his work, and in fact, that although it is evident that his ethical thought continued to develop throughout his career, major trajectories of Barth’s development are present in germinal form even at this early stage. Following the lead and suggestion of John Webster, the thesis adopts a chronological and exegetical reading of Barth’s work from his initial dispute with his liberal heritage circa 1915 until the publication of the second edition of his commentary on Romans. Materials examined from this period include sermons, lectures, book reviews, personal correspondence and biblical commentaries, with particular care being taken to identify the occasion and historical context within which Barth presented his thought. This reading seeks to uncover and present the development, structure, content and logic of Barth’s own thought, in hope that the central concerns of this thesis will be validated. Examination of these materials has indeed shown that Barth developed his theology with an ecclesio-ethical motive. The significance of this thesis is twofold. First, it contributes to broader understanding of Barth’s theology both in its early development, and with regard to his ecclesiology and ethics. Second, it provides a significant framework and material for contemporary ecclesial reflection on its own identity and mission.

Thesis (MTh)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: This study describes and analyses the problem of termination of pregnancy, with special attention to its prevalence in Kenya, where more than seven hundred abortions are performed daily on girls between fifteen and seventeen years of age. Although pregnancy termination is illegal in Kenya, its practice goes on in the rural villages, in homes, in urban streets and in private clinics. The research focuses on the ethical quest for human dignity in the context of the church’s response to the challenge of termination of pregnancy. It examines the perceptions and attitudes of various cadres of Christians, such as church ministers, doctors and lawyers, towards the problem. The study has been mainly through literature review of books, journals, magazines and newspapers, as well as through structured interviews and focus group discussions in Kisumu County of Kenya. Various viewpoints have been discussed and analysed with regard to the problem. The research proposes Martin Benjamin’s ethical theory of compromise as the most suitable means by which the church in Kenya can approach the challenge of termination of pregnancy. The theory finds support from Norman Geisler’s theory of graded absolutism as well as from a biblical analysis. Through the compromise theory, the research proposes that the church should lead in public advocacy for legalising pregnancy termination within the first six weeks of pregnancy in order to deal with pregnancies arising out of rape and incest. Findings from structured interviews and focused group discussions support the current legal framework that prohibits pregnancy termination, but reveal a desire for change in the way the church deals with members who get unplanned pregnancies and those who terminate the same. The research suggests, in addition, that the church’s role should emphasize counselling, teaching and pastoral care, rather than ex-communication and public rebuke. The church should avoid activism which seeks to keep abortion illegal at the expense of numerous Kenyans who do not necessarily submit to the church’s position. Within the church, and among those whom the church seeks to convert, the researcher upholds the church’s teaching of chastity and abstinence as the most effective preventive measures against abortion. The thesis proposes these measures as the means to ensuring human dignity within the church in relation to the ethical challenge of termination of pregnancy.
AFRIKAANSE OPSOMMING: Hierdie studie beskryf en ontleed die probleem van die beëindiging van swangerskap, met spesiale aandag aan die voorkoms daarvan in Kenia, waar meer as sewe-honderd aborsies daagliks uitgevoer word op meisies tussen vyftien en sewentien jaar oud. Hoewel swangerskap-beëindiging onwettig is in Kenia, vind dit steeds plaas in die plattelandse dorpies, in huise, in stedelike strate en in private klinieke. Die navorsing fokus op die etiese strewe na menswaardigheid in die lig van die kerk se reaksie op die uitdaging van die beëindiging van swangerskap. Dit ondersoek die persepsies en houdings van verskillende kaders van Christene, soos predikante, dokters en prokureurs, ten opsigte van die probleem. Die studie is hoofsaaklik gedoen deur ‘n literatuuroorsig van boeke, artikels, koerante en tydskrifte, sowel as deur middel van gestruktureerde onderhoude en fokus-groep besprekings in die distrik van Kisumu, Kenia. Verskillende standpunte word bespreek en ontleed met betrekking tot die probleem. Die navorsing stel Martin Benjamin se etiese teorie van kompromie voor as die mees geskikte manier waarop die kerk in Kenia die uitdaging van die beëindiging van swangerskap kan benader. Die teorie word ondersteun deur Norman Geisler se teorie van gegradeerde absolutisme sowel as deur 'n Bybelse analise. Deur die kompromie-teorie stel die navorsing voor dat die kerk leiding moet neem in openbare voorspraak vir die wettiging van swangerskap-beëindiging binne die eerste ses weke van swangerskappe wat voortspruit uit verkragting en bloedskande. Bevindinge van gestruktureerde onderhoude en gefokusde groepbesprekings ondersteun die huidige regsraamwerk wat swangerskap-beëindiging verbied, maar openbaar 'n begeerte vir 'n verandering in die manier waarop die kerk optree teenoor lede wat onbepland swanger raak en diegene wat aborsies kry. Die navorsing dui verder daarop dat die kerk se rol eerder moet fokus op berading, onderrig en pastorale sorg, as op ekskommunikasie en openbare teregwysing. Die kerk moet aktivisme vermy wat poog om aborsie onwettig te hou ten koste van die talle Keniane wat hulle nie noodwendig aan die kerk onderwerp nie. Binne die kerk, en onder diegene wat die kerk wil bekeer, ondersteun die navorser die kerk se lering van kuisheid en onthouding as die mees doeltreffende voorkomende maatreëls teen aborsie. Die tesis stel hierdie maatreëls voor as middele om menswaardigheid, met betrekking tot die etiese uitdaging van die beëindiging van swangerskap, binne die kerk te verseker.

Thesis (MTh)--Stellenbosch University, 2004
ENGLISH ABSTRACT: This assignment is an ethical evaluation of the Second King Report on Corporate Governance. I focus on the relationships between the shareowners, the management and all stakeholders other than shareowners. The instrument used to assess the report is the concept of Integrative Economic Ethics shaped by Peter Ulrich. The Second King Report argues that a company should meet besides its economic needs as well as social and environmental objectives. Therefore, the company has to take responsibility for creating 'sustainable' value in all these three areas. Stakeholders have to be approached inclusively and pro-actively. These are new primary business imperatives due to the increasing social power of companies. However, the report is based upon a one dimensional approach in which the economic bottom line is decisive, and social and environmental interests are only considered if they serve the sustainability of business success. Likewise the inclusive stakeholder approach is a shortcoming, because stakeholder interests are not regarded as legitimate claims within a moral discourse in which all those citizens partake that are affected or involved by the company's activities. Not legitimacy but the stakeholders' relevance for the 'shareowner value' is the determining argument. Conflicting moral claims are not solved by good reasons, but are decided on a priori in favour of the company's overriding goal, which is to make profit. Profit orientation of a company, however, is not an empirical 'fact' but a normative choice, which is for or against specific interest groups and as such has to be legitimised in a moral discourse. Since the report does not subordinate profit orientation under the primacy of ethics, its whole corporate ethical concept is shaped by 'functionalism' even to the extent, that 'ethics' itself is viewed as an economic 'factor'. Yet, this contradicts the controversial and un-objective nature of ethics. In conclusion the report's entire argument is based upon pure strategic economic grounds and, thus, cannot be considered as ethical at all. Shifting the social and environmental corporate responsibility to the market system is based upon unfounded belief in the 'metaphysics of the market'. This, however, does not lie in the enlightened self-interest of a corporate citizen, as the market is merely ruled by power and counter-power - which is only beneficial for those specific societal groups with the sufficient monetary power to stay competitive. On the contrary, the equality of all citizens in a deliberative democracy must be safeguarded. The liberal idea of a just and well-ordered society implies the understanding of the company as a corporate citizen. As such its corporate ethics has to entail not only securing a company's integrity through business principles, but also a socio-political co-responsibility which obliges the company to shape the framework of market competition to enable life-conducive value creation. The general public of free and mature citizens is the locus where all claims, including corporate ones, have to be morally justified.
AFRIKAANSE OPSOMMING: Hierdie werkstuk evalueer die tweede King Report on Corporate Governance for South Africa, wat op die verhouding tussen die aandeelhouers (shareowners), die bestuur (management), en aIle deelhebbers (stakeholders) buiten die aandeelhouers fokus. Die Integrative Economic Ethics-konsep, ontwikkel deur Peter Ulrich, is die instrument wat gebruik is om die verslag te beoordeel. Die tweede King-verslag vereis dat 'n maatskappy nie aIleen aan sy ekonomiese behoeftes voldoen nie, maar ook dat hy sy sosiale en omgewingsmikpunte haal. Daarom moet die maatskappy verantwoordelikheid neem om volhoubare waarde in elk van hierdie drie areas te skep. Deelhebbers moet inklusief en proaktief genader word. Hierdie is nuwe prirnere sake-imperatiewe, as gevolg van die toenemende sosiale mag van maatskappye. Die verslag is egter op 'n eendimensionele benadering gegrond, naamlik dat ekonomiese kwessies beslissend is (economic bottom line) en sosiale en omgewingsbelange slegs in ag geneem word wanneer hulle volhoubare sakesukses bevorder. Die 'inklusiewe deelhebber benadering' (inclusives stakeholder approach) skiet eweneens te kort, aangesien deelhebbers se belange nie erken word as regmatige eise binne 'n morele diskoers waaraan alle burgers deelneem wat geraak word deur, of betrokke is by, die maatskappy se aktiwiteite nie. Die deurslaggewende argument is nie regmatigheid nie, maar eerder die relevansie van die deelhebber se waarde vir die aandeelhouer. Strydige morele eise word nie deur goeie redenasie opgelos nie - daar word eerder a priori ten gunste van die maatskappy se oorheersende doel besluit, wat is om wins te maak. Winsorientasie van 'n maatskappy is egter nie 'n empiriese feit nie, maar 'n normatiewe keuse, wat vir of teen gegewe belangegroepe is, en as sodanig in 'n morele diskoers geregverdig moet word. Aangesien die verslag nie bereid is om winsorientasie ondergeskik aan etiese voorrang te stel nie, word die hele korporatiewe etiese konsep gevorm deur "funksionalisrne", selfs tot die mate dat etiek self as 'n ekonomiese faktor gesien word. Tog is dit strydig met die kontroversiele en nieobjektiewe aard van etiek. Ten slotte is die verslag se hele argument gebaseer op 'n suiwer strategies-ekonomiese grondslag, en kan dit dus glad nie as eties beskou word rue. Die keuse om sosiaal- en orngewingsgerigte korporatiewe verantwoordelikheid na die markstelsel te oor te skuif, is gebaseer op 'n ongegronde geloof in die "rnetafisika van die mark" (metaphysics of the market). Dit is egter nie in die ingeligte selfbelang van 'n korporatiewe burger nie, siende dat die mark deur mag en teen mag regeer word - wat slegs voordelig is vir die spesifieke groepe in die gemeenskap wat genoegsame rnonitere mag het om te kompeteer. In teenstelling daarmee, moet die gelykheid van alle burgers in 'n oorleggende demokrasie beskerm word. Die liberale konsep van 'n juiste en goedgeordende gemeenskap impliseer 'n begrip van 'n maatskappy as 'n korporatiewe burger. Korporatiewe etiek as sulks moet nie alleen 'n maatskappy se integriteit deur maatskappybeginsels verseker nie, maar ook 'n sosio-politiese medeverantwoordelikheid meebring, wat die maatskappy verplig om die raamwerk van markmededinging te vorm om sodoende lewensbevorderlike waardeskepping moontlik te maak. Die algemene publiek van vrye en volwasse burgers is die lokus waar alle eise, insluitend korporatiewe eise, moreel geregverdig moet word.

Philosophiae Doctor - PhD
This study entails an historical investigation of how the All Africa Conference of Churches (AACC) has addressed the ecumenical tension between ecclesiology and ethics in its history between 1963 and 2013. The study is arguably the first comprehensive analysis of the history of the AACC focussing on ecclesiology and ethics and will therefore make an original contribution to ecumenical theology in Africa in this regard. The study argues that the tension between what the church is (read: ecclesiology) and what it does (read: ethics) has undeniably been present in the ecumenical movement in Africa. The study is situated within two concentric contexts. Firstly, it is located within the context of the WCC study project on ecclesiology and ethics that was conducted during the period 1992 to 1996 and will contribute to wider discourse in this regard. The WCC project was an attempt to bridge a deep divide in the ecumenical movement between those who emphasise that the way to unity is through doctrinal agreement and those who believe that “doctrine divides” while a common moral cause (service) may unite. Secondly, this study is aimed at discerning how the AACC has addressed the relationship between the theological quest for unity (read: ecclesiology) and the social responsibility of the church (read: ethics). The study examines how the AACC assisted its member churches to respond to contemporary challenges in three distinct periods in recent African history, namely the periods of decolonisation (1963-1974), development (1975-1992) and neo-liberal globalisation (1993-2013). The hypothesis of this study is that these periods correlate with the AACC’s ways of negotiating the tension between ecclesiology and ethics. The study argues that although the AACC has privileged the social agenda of the church in society (read: ethics), the ecumenical quest for ecclesial unity (read: ecclesiology) has not been completely absent. While the study acknowledges that the tension between ecclesiology and ethics is not easily resolved, it affirms that these two ecumenical concerns are inseparable. The study therefore suggests an appropriation of the African notion of ubuntu as a horizon for ecclesiology and ethics. The intuition behind the proposal is that ubuntu resonates with biblical notions of koinonia and diakonia and is thus an apt notion for an articulation of the interconnectedness between ecclesiology and ethics. The study is divided into two parts, comprising eight chapters. The first part covers four chapters in which I offer an historical background to the modern ecumenical movement, an analysis of the ecclesiology and ethics debate in the wider ecumenical context and a brief institutional history of the AACC. The second part of the study comprises three chapters. Therein, I present a critical analysis of the AACC’s handling of the tension between ecclesiology and ethics in the period 1963-2013. Each chapter describes and analyses the various ways in which the AACC addressed the tension between the theological quest for the visible unity of the church on the one hand (read: ecclesiology) and the social responsibility of the church (read: ethics) on the other in specific socio-historical contexts. The hypothesis of the study is confirmed on the basis of such analysis. This study contributes to discourse in African theology on authenticity (read: ecclesiology) as expressed in theologies of inculturation and indigenisation and on social relevance (read: ethics) as expressed in theologies of liberation and reconstruction. It further contributes to academic reflection on the history of the ecumenical movement in Africa and the quest for an appropriate ecumenical vision on the African continent amidst the tensions between mainline churches, independent churches (AICs) and a variety of Pentecostal churches and the many social challenges that churches have to address.
Sakupapa, T.C. (2017). Ecclesiology and ethics: An analysis of the history of the All Africa Conference of Churches (1963 - 2013). PhD thesis. University of the Western Cape. http://hdl.handle.net/11394/5534

Thesis (DTh)--Stellenbosch University, 2000
ENGLISH ABSTRACT: In seeking to evaluate a Christian ethic in the modern and postmodern world, we should first search for the ethical principles of modernism and of postmodernism. Thereafter, we should attempt to find a common ethical principle in both modernism and postmodernisrn. In this way we can establish whether or not modern and postmodern ethics approximate to Christian ethics. Modern ethics originated from and were established on the concept of 'the self or selfcentrism as defined in this thesis. More exactly, modern ethics were grounded on the basis of the 'reason' of the autonomous self. In this way modern ethics can be characterized by universal laws or universal norms. They served oppressive political norms. In modern times the rational ethics, therefore, correlated with the langauge of totalization and colonization. This modern ethical paradigm was criticized by postmodernists. Postmodernists deconstructed modernist universal norms which were constituted on the concept of 'the self. They discovered 'the other'. Thus the postmodern ethics were developed on the concept of 'the other'. Postmodern ethics are expressed in uncertainty and can be characterized as 'rninimalistic morality'. Even though modern ethics and postmodern ethics were established on different concepts, they have a common principle. We recognized that the this-worldly self-life centrism is a common principle of modern ethics and postmodern ethics. We established this in chapter 2. In Chapter 3 we studied the Christian ethics in the Bible. Christians must follow Christ. Christians must become the image of Christ. The Holy Spirit transforms us into the image of Christ. Therefore, Christ is the origin and model of Christian ethics. But we also investigated the reason why so many believers fail to live Christ-like life. We discovered that the this-worldly life centrism always hinders believers from becoming Christ-like people. We suggested that life-giving love is the core ethical principle in the Bible. In Chapter 4 we applied Biblical Christian ethics to the modern and postmodern world. We found that Christian ethics could not match up with modern and postmodern ethical principles in certain respects. Christian ethics are different from modern and postmodern ethics. From this application we proposed that Christian ethics are not expressed in either modern rationalism or postmodern deconstruction. We disclosed the reason why modern rational ethics and ethics of deconstruction cannot comprehend Christ-like ethics. Modern and postmodern ethics were not established on the model of Christ. Modern and postmodern ethics did not emphasize the life-giving love which Jesus portrayed. In this thesis, therefore, the conclusion is that Christian ethics must be Christ-centric ethics. The Christ-centric ethic that can counter postmodern life comes true in life-giving love. Countering modern rational ethics which are based on the concept of 'the self' or selfcentrism we, Christians, must emphasize suffering and self-giving by loving 'the other', for example: women, the isolated, and so on. Countering postmodern ethics of deconstruction based on the concept of 'the other', 'the other' must strive to become a Christ-like person rather than pursue his/her own perfect self-realization and liberation.
AFRIKAANSE OPSOMMING: Ten einde Christelike etiek in die moderne en postmoderne we reid te evalueer, moet ons eerstens soek vir 'n etiese beginsel ten opsigte van modernisme en postmodernisme, asook 'n gemeenskaplike etiese beginsel van sowel modernisme as postmodernisme. Slegs daarna kan ons klaarheid he of moderne en postmoderne etiek inpas in die Christelike etiek. Moderne etiek het ontstaan uit en is gebaseer op die konsep van 'die self of selfgesentreerdheid, soos na verwys is in hierdie tesis. Om meer presies te wees, moderne etiek het ontwikkel op die grondslag van die 'rede' van die outonome self. Dus kan die moderne etiek op die wyse uitdrukking vind in universele wette of norme. Dit het onderdrukkende politieke stelsels bedien. In moderne tye het die rasionele etiek dus ooreengestem met die taal van kolonialisme en 'n totalitere benadering. Hierdie moderne etiese paradigma is deur die postmoderniste gekritiseer. Postmoderniste het die universele norme gebaseer op die konsep van 'die self deur moderniste, afgetakel. Hulle het 'die ander' ontdek. Die postmoderne etiek is dus ontwikkel op die konsep van 'die ander '. Postmoderne etiek word uitgedruk in onsekerheid en kan gekarakteriseer word as 'geminimaliseerde moraliteit'. Alhoewel moderne etiek en postmoderne etiek op verskillende konsepte gevestig is, het hulle tog 'n gemeenskaplike beginsel. Ons het die gerigtheid op hierdie-wereldse selfgesentreerdheid herken as eie aan beide moderne etiek en postmoderne etiek. Ons het dit in hoofstuk 2 ondersoek. In hoofstuk 3 het ons Christelike etiek in die Bybel bestudeer. Christene moet navolgers van Christus wees. Christene moet Christusgelykvormig word. Die Heilige Gees herskep ons tot die beeld van Christus. Daarom is Christus die oorsprong en die model van Christelike etiek. Ons het ook die rede ondersoek waarom die dissipels Christus nie kon navolg nie. Ons het ontdek dat die hierdie-wereld lewensgesentreerdheid gelowiges altyd verhinder om Christusgelykvormige mense te word. Ons stel voor dat lewegewende liefde die kern etiese beginsel in die Bybel is. In hoofstuk 4 het ons Christelike etiek soos ons dit in die Bybel bestudeer het, toegepas op die moderne en postmoderne wereld. Ons het bevind dat die Christelike etiek op sekere punte nie in lyn gebring kan word met moderne en postmoderne etiek nie. Christelike etiek verskil van moderne en postmoderne etiek. Voortvloeiend uit hierdie toepassing het ons voorgestel dat die Christelike etiek nie kon ontstaan het vanuit die moderne rasionalisme en postmoderne dekonstruksie nie. Ons het die rede blootgele waarom moderne rasionele etiek en dekonstruktiewe etiek nie Christusgelykvormige etiek kan omvat nie. Moderne en postmoderne etiek is nie gevestig op die model van Christus nie. Moderne en postmoderne etiek is nie beklemtoon in die lewegewende liefde wat Jesus gedemonstreer het nie. Die gevolgtrekking in hierdie tesis is dus dat Christelike etiek Christus-sentriese etiek moet wees - Christus-sentriese etiek wat die postmoderne lewensuitkyk kan weerle deur 'n openbaring van lewegewende liefde. Om moderne rasionele etiek gebaseer op die konsep van' die self of selfgesentreerdheid te weerle, moet ons as Christene die klem laat val op lyding en om onsself te gee deur ander lief te he, byvoorbeeld: vroue, die gel soleerdes en ander. Ten einde postmoderne etiek se dekonstruksie gebaseer op 'die ander' te weerle, moet dit 'die ander' se mikpunt wees om Christusgelykvormig te word eerder as om sy volkome selfrealisering en bevryding na te streef.

Philosophiae Doctor - PhD
This study entails an historical investigation of how the All Africa Conference of Churches (AACC) has addressed the ecumenical tension between ecclesiology and ethics in its history between 1963 and 2013. The study is arguably the first comprehensive analysis of the history of the AACC focussing on ecclesiology and ethics and will therefore make an original contribution to ecumenical theology in Africa in this regard. The study argues that the tension between what the church is (read: ecclesiology) and what it does (read: ethics) has undeniably been present in the ecumenical movement in Africa. The study is situated within two concentric contexts. Firstly, it is located within the context of the WCC study project on ecclesiology and ethics that was conducted during the period 1992 to 1996 and will contribute to wider discourse in this regard. The WCC project was an attempt to bridge a deep divide in the ecumenical movement between those who emphasise that the way to unity is through doctrinal agreement and those who believe that "doctrine divides" while a common moral cause (service) may unite. Secondly, this study is aimed at discerning how the AACC has addressed the relationship between the theological quest for unity (read: ecclesiology) and the social responsibility of the church (read: ethics). The study examines how the AACC assisted its member churches to respond to contemporary challenges in three distinct periods in recent African history, namely the periods of decolonisation (1963-1974), development (1975-1992) and neo-liberal globalisation (1993-2013). The hypothesis of this study is that these periods correlate with the AACC's ways of negotiating the tension between ecclesiology and ethics. The study argues that although the AACC has privileged the social agenda of the church in society (read: ethics), the ecumenical quest for ecclesial unity (read: ecclesiology) has not been completely absent. While the study acknowledges that the tension between ecclesiology and ethics is not easily resolved, it affirms that these two ecumenical concerns are inseparable. The study therefore suggests an appropriation of the African notion of ubuntu as a horizon for ecclesiology and ethics. The intuition behind the proposal is that ubuntu resonates with biblical notions of koinonia and diakonia and is thus an apt notion for an articulation of the interconnectedness between ecclesiology and ethics. The study is divided into two parts, comprising eight chapters. The first part covers four chapters in which I offer an historical background to the modern ecumenical movement, an analysis of the ecclesiology and ethics debate in the wider ecumenical context and a brief institutional history of the AACC. The second part of the study comprises three chapters. Therein, I present a critical analysis of the AACC's handling of the tension between ecclesiology and ethics in the period 1963-2013. Each chapter describes and analyses the various ways in which the AACC addressed the tension between the theological quest for the visible unity of the church on the one hand (read: ecclesiology) and the social responsibility of the church (read: ethics) on the other in specific socio-historical contexts. The hypothesis of the study is confirmed on the basis of such analysis. This study contributes to discourse in African theology on authenticity (read: ecclesiology) as expressed in theologies of inculturation and indigenisation and on social relevance (read: ethics) as expressed in theologies of liberation and reconstruction. It further contributes to academic reflection on the history of the ecumenical movement in Africa and the quest for an appropriate ecumenical vision on the African continent amidst the tensions between mainline churches, independent churches (AICs) and a variety of Pentecostal churches and the many social challenges that churches have to address.

Even the most casual contemporary observer of Christianity must recognise that the notion of Christian community being identifiable through the mutual love of its members (John 13:35) is difficult to reconcile with the schismatic reality of current ecclesial life, dominated in the public sphere by divisive debates on matters such as gender or sexuality. Given the constant presence of disagreement throughout the church’s history, it remains an ethical subject neglected by scholars. This study examines how New Testament texts might inform Christian approaches to disagreement. It is the first systematic consideration of disagreement as a New Testament theme; it follows, and critiques, the methodological approach of Richard Hays in The Moral Vision of the New Testament. The context is public disagreement among Christians: how the church speaks in public when facing its inevitable disagreements, and what theological and ethical concerns might inform how this speech proceeds. The thesis is in three parts. Part One is an examination of the New Testament in relation to disagreement, following Hays' 'descriptive task'. In Part Two, the 'synthetic' and 'hermeneutical' tasks of Hays' methodology are critiqued and some modifications are proposed; a theology of disagreement that emerges from the New Testament is outlined. Part Three considers some ecclesiological implications of this theology of disagreement. Following Hays' 'pragmatic task', it examines how moral theological insights from the New Testament interact with the life of the contemporary church. Illustrative examples consider the church's public theological witness, its pneumatology, and its liturgy, to demonstrate the need for a Christian ethic to engage with extra-Biblical authority with greater enthusiasm than Hays. The thesis concludes by affirming the particular value of reading the New Testament in pursuit of ethical wisdom, but without excluding insights from tradition, reason and experience. The challenge for the church is identified as a move Towards Loving Disagreement; an integral part of its mission is to disagree Christianly.

Thesis (MTh)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: The aim of this research project is to explore whether there are convincing, contemporary theological traditions within Christianity for conceptualising a socially responsible hope for our current times that can be envisioned, embodied and enacted in our world. It uses a theological-ethical framework of hope as social vision, virtue and practice to unpack the shape of hope systematically. It draws on diverse theologians such as Jürgen Moltmann, Albert Nolan, Walter Brueggemann and Flora Keshgegian as well as the Catholic philosopher Josef Pieper to offer multi-denominational and country perspectives on the topic that point towards the social practice of this hope as a central part of the mission of the church in our world today. This project examines a range of theological arguments for a world transforming Christian hope with concrete this-worldly social implications that is not just about ‘pie in the sky when we die’. It looks for a hope that can balance the demands of an active human responsibility alongside faith in a divine presence that is capable of being incarnated into how we see, are and act as humans in the midst of actual life as it is and not just as an abstract doctrine of belief for another world. It seeks for an ecumenically endorsed hope that can enable us to be active contributors to the wider human projects of social transformation clearly needed at the start of the 21st century enabling us to interpret Christian mission as hope in action within our world.
AFIKAANSE OPSOMMING: "Geen opsomming"

Thesis (DTh)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: Due to the consciousness of religious pluralism and the need for peace amongst the religious communities of the world, the researcher considered, and herewith presents, the arguments for and against each of three traditional theological models for evaluating the relation between Christianity and other religions. Although this theological debate about the truth and salvific value of non- Christian views of life is important, and although the three approaches discussed each brings out important aspects that have to be considered in this debate, they were found to be limited in an important respect, namely, that they do not suggest practical strategic solutions for how Christians should relate to people who hold beliefs that differ from their own. With reference to the notion of an “ethic of embrace,” drawing on a number of New Testament texts as interpreted by theologians like Hans Küng, Miroslav Volf, Harold Nethland, Sam Storms, and Robert H. Stein, to name but a few, a strong case could be made for the necessity of such an ethic as a guideline for how the churches should interact with those who do not share their faith. It could be concluded that each of the three theoretical models, Particularism, Inclusivism and Pluralism, needs to be reconsidered from the perspective of an ethic of embrace. The researcher therefore inquired into the extent to which each of the theoretical models can be reconciled, and can indeed support and undergird, an ethic of embrace. Since, at least at face value, Particularism seems to raise most questions in this regard, it received particular attention. It was concluded that, also when applied in the context of the Particularist model, the ethics of embrace is the missing link that can help influence religiously motivated conflicts in a positive way. This allows for a more peaceable praxis as it not only addresses religious conflict in the world, but can also enable the Particularistic model to foster peace among religions and therefore, indirectly, peace among the nations of the world. The themes of reconciliation, tolerance, forgiveness and hospitality, which are interconnected with an ethic of embrace form an important part of chapter 5, with its focus on the truth and salvific significance of Jesus Christ reflected in his life as portrayed by Biblical witnesses. It is argued that He is not only the truth, or the one who spoke about the truth and his salvific significance, which is of central importance to the Particularistic model, but was able to demonstrate its practical application through the life He lived among humans. He demonstrated practically how the neighbour can be embraced in accordance with a particular understanding of the will of God.
AFRIKAANSE OPSOMMING: Hierdie tesis ondersoek die potensiaal van ’n etiek van omhelsing (“embrace”) aangesien drie tradisionele modelle in die teologie van die godsdienste, naamlik Partikularisme, Inklusivisme en Pluralisme, nie voldoende is om vrede tussen die verskillende gelowe van die wêreld te bevorder nie. Argumente ten gunste van en teen elke model, sowel as hulle sterk en swak punte, word behandel om duidelik aan te toon dat nie een van die drie modelle genoegsame praktiese strategiese metodes oplewer nie. Nadenke oor die waarheidsgehalte en moontlike verlossingskrag van nie-Christelike godsdienste, en oor Christene se wyse van interaksie met mense van ander gelowe, verskaf opsigself nie die nodige vrugbare praktiese riglyne nie. Met betrekking tot die idee van ’n etiek van omhelsing, het verskeie teoloë, waaronder Hans Küng, Miroslav Volf, Harold Nethland, Sam Storms, en Robert H. Stein, om net ’n paar te noem, sterk konstruktiewe argumente ontwikkel wat die idee van ’n etiek van omhelsing ondersteun en bevorder in verband met Christene se verhouding met mense van ander gelowe. Hierdie studie argumenteer ten slotte dat die drie teologiese modelle wat ondersoek is ’n etiek moet heroorweeg van ’n verhouding van omhelsing teenoor mense van ander gelowe, indien hulle tot vrede tussen mense van verskillende gelowe wil bydra. Die navorser ondersoek ook tot watter mate die drie modelle met ’n etiek van omhelsing versoen kan word. Aangesien Partikularisme skynbaar meer vrae in hierdie verband oproep, word dit veral deurdink. Die navorser kom dan tot die gevolgtrekking dat die etiek van omhelsing, in die konteks van Partikularisme, dalk die verlore skakel is wat, ook vir die Partikulariste, geweld onder die verskillende gelowe kan teenwerk. Dit kan moontlik nie slegs vreedsame verhoudings tussen die verskillende gelowe teweegbring nie, maar ook daartoe bydra dat Partikularisme in die teologiese debat tot geloofsvrede kan bydrae. Versoening, vergifnis, gasvryheid en toleransie is temas wat in verband met ’n etiek van omhelsing ter sprake kom, en vorm belangrike aspekte van hoofstuk 5, aangesien dit nie net in abstrakte sin die waarheidsgehalte en verlossingskrag van Christus sterk beklemtoon nie, maar ook die wyse waarop dit in sy lewe, soos die Bybelse getuies dit narratief skets, in ’n praktyk van omhelsing van die medemens gestalte gevind het.

The ancient canons are regarded as a collection of texts with almost the same status as the biblical text in the Easter Orthodox Church. The corpus has therefore a firm position in the identity of this church-tradition and is recognized as how faith, expressed in the gospels should be lived in ecclesial practice. How the ancient canons should be applied or used in contemporary ecclesial practice has been challenged in modernity. This thesis addresses how some scholars have faced this challenge answering how the canons could be relevant to contemporary ecclesial practice. More precise, it evaluates some answers to the question of relevance after (what we could regard as the first answer in modernity) the Scholastic school. The Scholastic school is approaching the canons more or less as formalist law. This has stirred justified reactions by a stream of scholars in the field. In the present study three such reactions is considered in the works of John H Erickson, Andrey Shishkov and David Wagschal. The basic argument of the thesis is, to better answer question of relevance, a new paradigm needs to be introduced, distinguishing between social identity and discursive practice. This means to accept “a space of uncertainty” letting go of the ambition to apply the ancient canons and instead give space to contemporary life situations to be informed by them. The tension between the past and the present is managed by an understanding of canon law as a substantive justice system in which the ancient canons belongs a realm of identity, and canon law as an outcome of discursive practice. In the end we could suggest that “the space of uncertainty” needs to be managed by an institution.

The central aim of this thesis is to analyse the influence of Kierkegaard on Bonhoeffer. This relationship has been almost universally recognized. And yet this area has received no comprehensive study, limited within the secondary literature to footnotes, digressions, and the occasional paper. Furthermore, what little literature there is has been plagued by several stereotypes. First, discussion is often limited to Discipleship. Second, Kierkegaard has been identified as an individualist and acosmist who rejected the church, leading many to consider Bonhoeffer the ecumenist and ecclesiologist as selectively agreeing with Kierkegaard, but ultimately rejecting his overall stance. This thesis will argue that neither stereotype is true, and suggest (a), that Kierkegaard’s influence can be found throughout Bonhoeffer’s work, and (b) that although a more stereotypical perspective may be present in SC, by the end of his life Bonhoeffer had gained a far deeper understanding across the breadth of Kierkegaard’s work. The importance of this thesis is not simply to ‘plug the gap’ of scholarship in this area, but also to suggest the importance of analysing Kierkegaard and Bonhoeffer together. This will focus on three specific areas. First, alongside the influence of Kierkegaard on Bonhoeffer, it will argue for the importance of using Bonhoeffer as an interpretive tool for understanding Kierkegaard. This thesis will show how Bonhoeffer adopted and adapted Kierkegaard’s work to his own situation, forcing Kierkegaard to answer questions that were not present during his own life. In this way, we are led to compare Kierkegaard and Bonhoeffer as individuals, and not simply their static declarations. Secondly, against the tendency to consider Kierkegaard and Bonhoeffer’s final attacks on Christendom as unfortunate endings to otherwise profound careers, it will be suggested that these attacks stand as the fulfilment of their earlier thought. It will be argued that despite their different contexts, both Kierkegaard and Bonhoeffer were led to the same conclusions concerning Christendom. Thirdly, given Kierkegaard’s submission to indirect communication and his somewhat 'prophetic' proclamations concerning one who will come after him and reform, this thesis will ask whether Bonhoeffer stands as something of a fulfilment to Kierkegaard’s thought in the guise of a Kierkegaardian ‘reformer’.

The aim of this dissertation is to undertake a study of the trinitarian ecclesiology of the North American evangelical theologian Stanley J. Grenz (d.2005), along with his imago Dei theology, revisioned social trinitarianism, narrative theology, incorporation of theosis, and theology of triune participation. This dissertation also utilizes the hermeneutical philosophy of Paul Ricoeur, in conjunction with Grenz’s trinitarian ecclesiology, to propose a missional and hermeneutical ecclesiology. Chapter one begins with an overview of Grenz’s theology and a discussion of the current state of Grenz scholarship. It then introduces Ricoeur’s hermeneutics of the self and theory of narrative identity. The chapter concludes with an overview of chapters two, three, and four. Chapter two traces the manner in which Grenz’s social trinitarianism and imago Dei theology yield a social imago. The first section overviews Grenz’s The Social God and the Relational Self, the social imago, the ecclesial self, his notion of ecclesial eschatological prolepsis, and his theology of triune participation. The second section responds to key criticisms of social trinitarianism, discusses Grenz and Ricoeur on the relational self, and outlines the manner in which Grenz’s theology of theosis and triune participation “in Christ” and through the Spirit yields an ecclesially oriented communal theo-anthropology. The final section takes up Grenz’s social imago and triune participation in relation to female/male mutuality in ecclesial participation and community. Chapter three discusses Grenz’s narrative theology and the development of a narrative imago. The first section overviews Grenz’s The Named God and the Question of Being and his development of the narrative of the divine name as the saga of the triune God, his further use of theosis, and the narrative imago arising within storied participation “in Christ” through the Spirit. The second section examines the continuity of Named God with Social God and argues that Grenz presents a revisioned social trinitarianism. The second section also considers Grenz and Ricoeur on the narrative self and proposes that Grenz’s ecclesial theo-anthropology now becomes a cruciform Christo-anthropology. The third section takes up the narrative imago and female/male mutuality and cruciformity as it arises from the ecclesial relation of storied and communal theotic triune participation. Chapter four treats the development of a Grenzian ecclesial imago and proposes a missional and hermeneutical ecclesiology. The first section presents Grenz’s ecclesiology as it is oriented towards mission and the connection of theosis, triune participation, and ecclesia. This section then proposes a missional grammar for the church as God’s ecclesial hermeneutics of community. The second section discusses potential charges of ecclesiological foundationalism, considers Grenz and Ricoeur on the summoned self, and extends Grenz’s theo-anthropology and Christo-anthropology into a missio-anthropology. The third section considers the mutuality and cruciformity of ecclesial “male and female” relation “in Christ” and through the Spirit, manifest in ecclesial friendship and hospitality, as the coming-to-representation and hermeneutics of community of the triune God. The conclusion offers a summary and possible avenues for further investigation.

Discipline was an enduring concept in the works of John Milton (1608-1674), yet its meaning shifted over the course of his career: initially he held that it denoted ecclesiastical order, but gradually he turned to representing it as self-willed pious action. My thesis examines this transformation by analysing Milton’s complex engagement in two distinct periods: the 1640s and the 1660s-70s. In Of Reformation (1641), Milton echoed popular contemporary demands for a reformation of church discipline, but also asserted through radical literary experimentation that poetry could discipline the nation too (Chapter 1). Reflecting his dislike for intolerant Presbyterians in Parliament and the Westminster Assembly, the two versions of The Doctrine and Discipline of Divorce (1643 and 1644) reconsider discipline as a moral imperative for all men, rooted in domestic liberty (Chapter 2). Although written long after this period, the long poetry that Milton composed after the Restoration reveals his continued interrogation of the concept. The invocations of the term ‘discipline’ by Milton’s angels in Paradise Lost (1667) sought to encourage dissenting readers to faithfulness and co-operation (Chapter 3). Paradise Regained and Samson Agonistes (1671) advance the concept in the language of ‘piety,’ emphasising that ‘pious hearts’ are the precondition for godly action in opposition to contemporary Anglican ‘holy living’ (Chapter 4). In analysing Milton’s shifting concept of discipline, my thesis contributes to scholarship by showing his sensitivity to contemporary mainstream religious ideas, outlining the Christian—as opposed to republican or Stoic—notions of praxis that informed his ethics, and emphasising the disciplinary aspect of his doctrinal thought. Overall, it holds that in discipline, as word and concept, Milton expressed his faith in the capacity of writing to change its reader, morally and spiritually.

The hermeneutical core of Lindbeck’s theology is an ecclesiastical concern rather than a doctrinal one. It is substantiated by two kinds of evidence: internal and external evidences. Internal evidence indicates that throughout Lindbeck’s life, an ecclesiastical concern has been developing and actively working. External evidence implies that an ecclesiastical concern is at the core of postliberalism and the Yale school in which Lindbeck has been involved. In this respect, his theology can be defined as an ecclesiology. Lindbeck’s ecclesiology has some characteristics: a unitive ecumenicity-centred ecclesiology, a diachronic approach to the unity of the church, a theological legitimacy-seeking ecclesiology, a nonsupersessionist Israel-like ecclesiology, and an ecclesiology based on postliberalism. Reformed ecumenicity can be proposed as a standard for assessing Lindbeck’s ecclesiology. It has two aspects: classical and contextualizing. Classical means Calvinism-rooted, and contextualizing refers to making the text relevant to the context without changing its message. The following are Reformed assessments of Lindbeck’s ecclesiology. First, Lindbeck refers to the visible church as an institution, while Calvin sees it as an organism. Second, convergence ecumenicity which Lindbeck seeks, aims at ‘return to Rome’ instead of ‘return to the Scripture.’ Third, his quest for the nature of doctrine is a bold and challenging one in that he attempts to modify the introduction of systematic theology in order to defend his ecclesiology. Fourth, he seeks a nonsupersessionist Israel-like ecclesiology. Reformed Covenant theology also objects supersessionism or replacement theology. Lastly, unlike postliberalism which places one-sided emphasis on the particularity of religious traditions, Reformed theology emphasizes equally the universality and the particularity of religions, based on the idea of God’s general and special revelations. In a Reformed view, Lindbeck’s ecclesial ethics is assessed as follows. It attempts to overcome theological liberals’ universalistic and reductionist tendency by emphasizing the particularity of religions. It also focuses on the intratextual and performative aspects of Christian ethics. Its notion of incommensurability, however, has difficulty in explaining the continuity between the world of the Bible and the extra-biblical world, and between religions. In contrast, Reformed theology can solve the problem by using the idea of revelatory continuity.
Thesis (PhD)--University of Pretoria, 2018.
Dogmatics and Christian Ethics
PhD
Unrestricted

Thesis (DTh (Systematic Theology and Ecclesiology)--Stellenbosch University, 2008.
Family violence, commonly known as domestic violence, is becoming a serious social problem – not only in the Western Cape but in the whole country. Most women are still victims of family violence caused by their spouses. Although family violence is a serious violation of human rights, it does not seem to be recognized as such in the Church and within some African communities. Family violence results in women experiencing serious physical, economic as well as health and psychological problems. Despite the fact that governments worldwide (including the South African government) have committed themselves through legislation, to addressing the abuse of women, most women are still experiencing family violence. Most women choose to be silent about their experiences of family violence and for various reasons, prefer to remain in such relationships. The reasons for their silence vary from one to another. This study is essentially a theological-ethical assessment. The aim of the study was to explore what could be the churches’ response and contribution in combating family violence in African communities in the Western Cape.

Thesis (DTh)--Stellenbosch University, 2000
ENGLISH ABSTRACT: This dissertation is a theological-ethical study of suffering and God in relation to the war in Sudan. It examines historical, political, socio-economic and religious factors behind one of the longest wars of Africa. Over the last forty years, Sudan, the largest country in Africa has intermittently been at war with itself. This bitter conflict, pitting the predominantly Moslem north against Christian and animist south, has devastated communities, families as well as basic socio-economic infrastructure and has turned this potentially rich land into one of the most impoverished and heavily indebted countries in Sub-Saharan Africa. From 1983 to the present, this war of attrition has claimed nearly two million lives and displaced double that figure of people from their homes, scattering them all over the globe. But in the midst of this human catastrophe, the church has grown enormously. It has one of the fastest growth rates in Africa today. In its struggle with faith and the reality of suffering, the church in Sudan variedly interprets its predicament if only to make sense of this sordid experience. In that regard, it interprets suffering as divine judgement and as a direct result of a cosmic conflict between God and the forces of evil. At the same time, the church pleads with God for his intervention and deliverance. Thus, the image of God as Judge-Deliverer largely dominates the theology and worship of the suffering church in the war-torn country. This seems to be the major theme of more than 1 500 Bor Dinka new songs, composed in the war. To place the suffering of the church in Sudan in the larger context of Christian theology, this dissertation briefly looks at the problem of evil and suffering in 'classical theology', examining the thought of Augustine, Luther and Calvin as well as the paradigm shift in the optimism of the Enlightenment. Similarly, this dissertation takes a brieW look at 'alternative theodicies' that followed the collapse of the fine edifice of the Age of Reason and the dereliction of the world wars and natural disasters. In this category is to be found the dialectic theology of Karl Barth and Ji.irgen Moltmann. The praxis of Liberation Theology is also briefly explored as a response to suffering. GC Berkouwer's 'believing theodicy' is examined as a theological and Biblical critique of the whole project of theodicy as a wrongheaded enterprise vainly trying to justify the ways of God to man instead of the reverse. The African traditional view of suffering and evil is explored as a sharp contrast to the Western view. Looking at the Scripture, this work identifies five ways the Bible addresses the problem of evil and suffering. In the Bible, suffering may come as a punishment for sin or as a disciplinary measure from God or as a test of faith or faithfulness or as a price of choosing to follow Jesus or simply as innocent as in the case of Job. Admitting to the apparent mystery and insolubility of the problem of evil, this dissertation, finally, proposes the cross, community, character and hope as the only viable framework of transcending and transforming suffering. It argues in that regard that the incarnation is the distinctively Christian answer to the problem of evil and suffering in which that transcending and transforming can be effected. Within the framework of the cross, community, character and hope suffering can be transcended and transformed into the highest good possible in this life. The cross reminds those who suffer that God has done and will do something about suffering and that he does not abandon us in suffering. The community absorbs suffering and helps the victim through the ordeal. Character is formed and toughened as the sufferer chooses to respond appropriately to suffering. Hope tells us that suffering shall be ultimately overcome and a new order of things shall be ushered in, thus spurring us on to participate in the present as we anticipate that bright future.
AFRIKAANSE OPSOMMING: Hierdie proefskrif is 'n teologies-etiese studie van lyding en God in verhouding tot die oorlog in Soedan. Dit ondersoek die historiese, politiese, sosio-ekonomiese en godsdienstige faktore agter een van die langdurigste oorloe in Afrika. Soedan, die grootste land in Afrika, is oor die afgelope veertig jaar ononderbroke in oorlog met sigself gewikkel. Hierdie bittere konflik, waarin die hoofsaaklik Moslem Noorde die Christen en animistiese Suidelike deel van die land teenstaan, het gemeenskappe en gesinne verwoes, sowel as die basiese sosio-ekonomiese infrastruktuur, en het sodoende hierdie potensieel ryk land omskep in een van die armoedigste lande, met een van die swaarste skuldelaste, in Afrika benede die Sahara. Vanaf 1983 tot op hede het hierdie uitputtingsoorlog amper twee miljoen lewens geeis, terwyl dit tweemaal sovee! mense van hul tuistes verplaas en hul wereldwyd versprei het. Ter midde van hierdie menslike katastrofe het kerklidmaatskap ontsaglik toegeneem. Die groeitempo is inderdaad tans een van die hoogstes in Afrika. In sy worsteling met die geloof en die realiteit van lyding interpreteer die kerk in Soedan sy toestand op 'n verskeidenheid van wyses, in 'n poging om sodoende van hierdie haglike omstandighede sin te maak. Lyding word interpreteer as die strafgerig van God, en as 'n direkte gevolg van die kosmiese konflik tussen God en die bose magte. Gelyktydig pleit die kerk met God vir sy ingryping en verlossing. Die siening van God as Regter- Verlosser is dus oorheersend in die teologie en aanbidding van die lydende kerk in 'n oorloggeteisterde land. Dit blyk die hooftema te wees van die meer as 1 500 Bor Dinka liedere wat ontstaan het gedurende die oorlog. Om die Iyding van die kerk in Soedan binne die groter konteks van die Christelike Teologie te plaas, word die probleem van die bose en Iyding in die klassieke teologie in hierdie proefskrif kortliks behandel. Die denke van Augustinus, Luther en Calvyn, sowel as die paradigmaverskuiwing wat gepaard gegaan het met die optimisme van die Verligting, word ondersoek. Hierdie proefskrif beskou ook kortliks die alternatiewe godslere wat gevolg het op die ineenstorting van die agttiende eeu se "Age of Reason" asook die verwaarlosing and ontwrigting van die wereldoorloe en verskeie natuurrampe. In hierdie kategorie vind ons die dialektiese teologie van Karl Barth en Jurgen Moltmann. Die praktyk van die Bevrydingsteologie word ook kortliks ondersoek as reaksie op Iyding. GC Berkouwer se 'believing theodicy' word ondersoek as teologiese en Bybelse kritiek op die hele projek van godsleer as 'n aweregse onderneming wat vergeefs probeer om die werkwyse van God te regverdig vir die mens, in plaas van die teenoorgestelde. Die tradisionele Africa-siening van lyding en die bose word ook ondersoek, as skerp kontras met die Westerse siening. Vanuit die Skrif, identifiseer hierdie studie vyf wyses waarop die probleem van die bose en lyding in die Bybel aangespreek word. In die Bybel is lyding In straf vir sonde, In tugmaatreel van God, In toets van geloof oftrou of die prys wat geeis word vir die keuse om Jesus te volg. Andersins, kan die mens heeltemal onskuldig wees, soos in die geval van Job. Hierdie proefskrif erken dat die probleem van die bose raaiselagtig en skynbaar onoplosbaar is. Die kruis, die gemeenskap, karakter, en hoop word uiteindelik voorgestel as die enigste gangbare raamwerk vir die transendering en transformasie van lyding. Daar word geredeneer dat in hierdie verband die opstanding die kenmerkende Christel ike antwoord op die probleeem van die bose en lyding bied, waarbinne hierdie transendering en transformasie kan geskied. Binne die raamwerk van die kruis, die gemeenskap, karakter en hoop, kan die mens lyding transendeer en dit transformeer tot die hoogste moontlike goed in hierdie lewe. Die kruis herinner die lydendes dat God reeds iets gedoen het, en nog sal doen omtrent lyding, en dat Hy ons nie in ons lyding sal verlaat nie. Die gemeenskap absorbeer lyding, en help die slagoffer deur die beproewing. Karakter word gevorm en geslyp soos die lydende kies om op geskikte wyse te reageer op die lyding. Die hoop verkondig die uiteindelike oorwinning oor lyding, en die begin van In nuwe bedeling; dus word ons aangespoor om deel te neem aan die aksie van die hede terwyl ons op daardie helder toekoms wag.

Cette thèse montre que l’ecclésiologie de l’Église-Famille de Dieu peut se construire en articulation avec la question de la protection sociale des prêtres, et que corrélativement la problématique de la protection sociale des ministres sacrés peut se penser par rapport à la théologie de l’Église-Famille de Dieu. Le repérage des failles dans les pratiques ecclésiales de protection sociale des prêtres en cours en Côte d’Ivoire et leur divergence avec les textes du magistère de l’Église m’amènent à considérer un principe : l’organisation d’une protection sociale des prêtres vise à libérer ces derniers des inquiétudes pour l’avenir, qui peuvent nuire à leur ministère et à leur disponibilité dans le temps présent. De plus, lorsqu’elles sont resituées dans le contexte théologique et pastoral de la nouvelle évangélisation, et qu’elles sont mises en dialogue entre elles, la problématique ecclésiologique de l’Église-Famille et celle de la protection sociale des prêtres évoquent l’enjeu majeur de l’engagement social des chrétiens. Si la réception d’une théologie de l’engagement contribue à l’émergence d’un engagement chrétien authentique, l’ecclésiologie entrepreneuriale propose l’entrepreneuriat pastoral comme une autre façon d’entreprendre en Église-Famille pour réussir le pari de la protection sociale des prêtres, conformément au vœu des Pères du Concile repris dans le Code de droit canonique de 1983
This thesis demonstrates that the ecclesiology of the Church-God’s family can be built in relation to the issue of the social welfare for the priests, and linked to that, the issue of the social welfare for the sacred ministers can be thought about with regard to the theology of the Church as Family of God. The finding of weaknesses in the ecclesial practices of the social welfare for the priests which exists in Côte d’Ivoire and their difference with the Church magisterium texts makes me consider a principle: the organization of a social welfare for priests aims at making them free from worries in the future, which can harm (endanger) their ministry and their availability in the present time. In addition, when they are restored in the pastoral and theological context of the new evangelization, and if they are in connection, the ecclesiological issue of the Church-Family and that of the social welfare for the priests evoke the major stake of the Christians’ social commitment. If the reception of a theology of commitment contributes to an emergence of an authentic Christian commitment, the entrepreneurial ecclesiology suggests the pastoral entrepreneurship as another way to undertake in Church-Family to make a success of the bet of the social welfare for the priests in accordance with the wish of the Council Fathers taken back in the Code of Canon law of 1983

That the centre of Christianity is rapidly shifting from the global North to the global South, particularly to Sub-Saharan Africa, is undoubtedly a great cause of celebration. But the impact of this shift on ethical life remains to be seen among many African believers both at individual and community levels. One main factor for this is that moral life for most believers continues to be guided by a traditional ethical framework which derives its foundational moral values and norms from the concepts of community and solidarity. In this way, African ethics shares significant similarities with Christian ecclesial ethics which regards church as an ethical community. But a conceptualisation that sees the church as an ethical community does not only find fertile grounds in African cultures and thereby enriched by its strong sense of community and solidarity but it also ought to meaningfully challenge and transform this cultural framework in order to formulate an ethics that is not just African but is genuinely Christian, evangelical and biblical. As this research argues, this is possible when the distinctive underpinnings of the gospel are taken seriously thereby ensuring a fruitful and sustained moral formation within Christian communities.
MA (Ethics), North-West University, Potchefstroom Campus, 2014

America is a nation of immigrants, yet immigration continues to be a troubling issue for the nation as immigrants face a variety of challenges to settling into life in the United States of America. In facing these challenges, immigrants look to the church as they have traditionally done, for relief and support. This study gathers and reflects on the experiences of a group of Ghanaian immigrants and their host congregations to compare their experiences of the church. In particular, it focuses on the experience of Ghanaian immigrants in United Methodist congregations in the Northeast, asking how immigrants experience congregational practices in comparison with the experience of long time members of the same congregations and what ecclesiologies are enacted or embedded within those expectations and practices. The study also asks how these ecclesiologies support or thwart Wesleyan convictions on hospitality and inclusion and how congregational practices can be transformed to become more Wesleyan and more liberative. The study proposes new and expanded ministry practices that position the church to respond to and learn from immigrants first within the church itself, and then within the wider society. While the study focuses on Ghanaian immigrants in particular, it points to implications for the welcome and reception of African immigrants more broadly into communities of faith in America. The results of this study of Ghanaian- influenced congregations may also have implications for the treatment of newer immigrants from across the globe. The question of the treatment of immigrants by the church is approached through a methodology that combines elements from Juan Luis Segundo's "hermeneutic circle" and Don Browning's strategic practical theology, and it utilizes the ethical methodology of Gustavo Gutiérrez, which parallels the reflexive movement of Browning's practical theological method. It describes the crisis that exists in three congregations with large numbers of Ghanaian immigrants, reviews current hospitality, worship and ministry practices, and sources of faith to reveal newer more appropriate practices that address the crisis, resolve the tensions that exist, and point to new ways of living in community.

Den här studiens syfte att är analysera den implicita ecklesiologi som kommer till uttryck i Engelbrektskyrkans kyrkobyggnad, kyrkorum och materialitet, sådan den var när den byggdes. Utgångspunkten är att kyrkobyggnaden, -rummet och kyrkans materialitet bär på ecklesiologisk information, som genom att synliggöras ger en bild av den syn på vad kyrkan är och bör vara som var rådande vid tiden för kyrkans byggande. Genom en begränsad fältstudie, litteraturstudie och en semi-strukturerad intervju avtäcks och analyseras den implicita ecklesiologi som kyrkan bär på. Studiens slutsats är ett synliggörande av en ecklesiologi där kyrkan är den plats som möjliggör mötet mellan Gud och människa. I Engelbrektskyrkan möter människan bilden av en undervisande, segrande och kärleksfull Kristus som har famnen öppen för sina barn. Både den bild av Kristus och den bild av kyrkan som framträder är bilden av det starka, vackra som inte är sårbart. Genom analysen av de konkreta uttrycken för kyrkan framträder också en ecklesiologi där ett statskyrkoideal bryter mot ett folkkyrkoideal.

This thesis examines the role of Melodi Ya Tshwane Christian Youth Ministry (MyT CYM) in the context of what is increasingly observable environmental crisis with a view of developing a contextual approach to ecological mission. The research does not focus primarily on the environmental crisis itself except to note that its scope incorporates not only environmental issues, but has some important implications for social justice as well. The research recognises the role that MyT CYM must play as part of their contribution towards addressing the environmental crisis. Such a role is based not on a pragmatic response to the situation, but flows from the missional nature and theology of the church. Therefore, the missional church has an obligation to address this issue, through Christian mission that takes seriously the biblical call to care and preserve the integrity of creation. Finally, this research aims to assist MyT CYM to understand the theological basis for contextual action towards developing an appropriate ecological mission.
Christian Spirituality, Church History and Missiology
M. Th.(with Specialisation in Urban Ministry)

Text in Afrikaans
In teenstelling met die buiteland, bestaan daar tans weinig indien enige voltydse gemeenteboukonsultante in Suid- Afrika. Daar bestaan ook weinig indien enige literatuur wat op Suid- Afrikaanse bodem verskyn het wat handel oor die werksaamhede van die gemeenteboukonsultant in die christelike kerk/gemeente. Die gebrek aan 'n voltydse professionele gemeenteboukonsultant word as 'n ernstige leemte beskou in die verskillende fases van gemeentebou. In die studie word literatuur wat handel oor hierdie belangrike onderwerp, asook literatuur vanuit die bestuurswetenskap, teologies en krities bestudeer. 'n Aantal bestaande modelle word uiteengesit en teologies evalueer. Uit hierdie bestudering word op teologies-hermeneutiese wyse 'n voorbeeld-model voorgestel waarvolgens die gemeenteboukonsultant binne die Suid-Afrikaanse konteks die gemeente-analise, gemeenteprofiel en langtermynbeplanning in samewerking met die leiers en lidmate van die kerk/ gemeente kan afhandel.
At present, South Africa, in contrast with countries abroad has a serious disposition regarding the availability of literature dealing with churchgrowth as such. Due to a lack of professional churchgrowth consultants, churchgrowth had been neglected and a gap of deficiency has occured thus hindering the different stages in churchgrowth. This study is an in - depth, theological and critical study of churchgrowth as well as the managerial aspects thereof. Much devotion has been endeavoured upon this thus delivering a model example with which churchgrowth consultants could embark upon congregational analysis and profiling. In colaboration with leaders and members of congregations, long - term planning can be done. All this in a South Africa which had been deprived from this valuable service for so long.
Practical Theology
D. Th. (Practical theology)