Dissertations / Theses on the topic 'Systematická teologie'

Det finns en uppfattning om bibeln som en bestämt avgränsad oföränderlig samling heliga skrifter. Men det sätt som bibeln tillkommit på och hur textsamlingen har använts i den kristna traditionen visar en mer komplicerad mångfald och förändring. Det finns divergerande kanonlistor från olika urkyrkliga kulturmiljöer och idag gällande olikheter mellan olika kyrkotraditioner.

Den evangelisktlutherska bekännelsens ovilja att definiera bibelkanon som avslutad, ges i denna avhandling förnyad aktualitet i syfte att peka på bibelkanons relativa funktion i förhållande till dess normativa användbarhet.

Det kristna kerygmat ses som det som kan sägas vara den kristna traditionens möjlighet att i Skriften känna igen det som utgör kanons norma-tiva funktion. Det tycks alltså finnas en kanon utan kanon. Detta viktiga fenomen för förståelse av innebörden i ett teologiskt kanonbegrepp belyses teologihistoriskt i denna licentiatavhandling.

The purpose of this essay is to discuss what kind of normativity can be considered acceptable in academic theology today in Sweden. This I do by critically and comparatively analyze two debates. The first debate is from Sweden and has its origin in the book Den okände Jesus written by Cecilia Wassén och Tobias Hägerland. The second debate is an international debate about Joseph Ratzingers or Benedict XVI book Jesus of Nazareth. For the purpose of comparison I am working with three analytical questions. I am asking the different texts whether the author express any ontological assumptions or if he or she argumenting at a epistemological level, what enables intersubjective verifiability according to the author and what kind of methods does the author see as acceptable to reach historical knowledge? This questions works as a methodological cluster and the answers indicate what the authors think about acceptable normativity in academic theology. After that I identify similarities and divergences and I ́m comparing different positions and arguments. Finally I evaluate the reasonability of these positions and argument. The reader will be lead to the conclusion that intersubjective verifiability in academic theology and exegetic doesn ́t demand naturalistic or empirical points of departure but rather transparency and cognitive understandable argument which includes theological normative arguments and research. An attitude I name as methodological reciprocity.

Ingen fråga har väckt så stor uppmärksamhet i Svenska kyrkan på 1900-talet som frågan om kvinnliga präster. Då och då under årens lopp har frågan kommit i fokus och förmedlats till allmänheten genom TV, radio och tidningar. År 1958 fick kvinnan genom kyrkomötets beslut tillträde till prästtjänst på samma villkor som en man. Lagen trädde i kraft den 1 januari 1959. Kvinnans väg till den prästerliga tjänsten har varit lång och föregicks av nästan fyrtio års diskussioner på kyrkomöten och i Riksdagen. Diskussionerna startade år 1919 d.v.s. betydligt senare än diskussionerna i den statliga debatten som gällde kvinnans tillträde till statsämbetet. Diskussionerna i den "världsliga" debatten startade på 1860-talet. Idag, drygt fyrtio år efter 1958 års beslut pågår fortfarande, inom kyrkliga kretsar, diskussionen om kvinnans rätt och hennes lämplighet till prästtjänst. De som är emot kvinnliga präster hävdar bestämt att deras övertygelse inte handlar om att de har en patriarkal nedvärderande kvinnosyn där kvinnan är underordnad mannen. Tvärtom är motståndarna till kvinnliga präster noga med att upphöja kvinnan. De menar att deras ställningstagande i stället bygger på bibliska och teologiska grunder. Många av dem som är motståndare till kvinnliga präster menar att kyrkans beslut 1958 endast var en eftergift mot staten. Idag har diskussionen bland motståndarna i hög grad ändrat fokus från kvinnans rätt att inneha prästtjänst, till den utsatta position de manliga prästerna upplever att de befinner sig i då de på grund av sin bibeltolkning och tradition inte anser sig kunna tjänstgöra tillsammans med kvinnliga präster. Motståndarnas kamp handlar idag mycket om att kunna utöva sitt ämbete enligt sin trosövertygelse.

Syftet med denna uppsats är att undersöka vilka argument som fördes mot kvinnliga präster under 1900-talet med betoning på de argument som kom fram under kyrkomötena år 1957 och 1958. Jag kommer också att undersöka vilka argument motståndarna använder sig av idag. Vidare kommer jag att jämföra argumenten som fördes i debatten på 1920- och 1930-talet om kvinnans tillträde till det statliga ämbetet med de argument som fördes mot kvinnliga präster på 1950-talet. Slutligen vill jag undersöka hur motargumenten har förändrats över tid.

4. Sammanfattning

Mitt syfte med den här uppsatsen har varit att undersöka förutsättningarna för en nutidsteologi utifrån frågeställningen: Vad utmärker en teologi som har ett öppet förhållningssätt dels mot andra religioner dels mot naturvetenskapens beskrivning av verkligheten? Jag har utgått från att en sådan ska kunna ge tillfredsställande förklaringar på förhållandet mellan tro och vetande, naturvetenskap och religion, och också på det faktum att det finns många religioner med delvis motsägande sanningsanspråk.

Jag valde att utgå från Nathan Söderbloms beskrivning av ”Religionsproblemet”, och fann att hans lösning var att betrakta vetenskap och religion som två helt skilda företeelser med olika funktion. Naturvetenskap borde användas i utforskningen av den ”döda materien” och samhälls- och humanvetenskapen för att beskriva nutida och historiska företeelser och skeden. Religionen däremot hade till uppgift att visa människorna på en högre ”Verklighet” som inte var tillgänglig för vetenskapen och att hjälpa människorna nå frälsning och evigt liv. I fråga om religionernas förhållande till varandra, menade han att de alla utgick från någon form av Gudsuppenbarelse, men att denna kunde vara antingen ”naturlig” eller ”profetisk”.

För att få ett exempel på en ”modern” teologi, valde jag att studera Paul Tillichs ontologiskt förankrade teologi, och fann att han tvärtemot Söderbloms uppdelning såg det som nödvändigt att en teologi är grundad just i den ”fysiska” verkligheten, i ”Varat”. Detta motiverar han med att uppgiften för en teologi är att beskriva vad människor ser som sin yttersta angelägenhet, ens Ultimate Concern. Han menar att det som inte grundar sig i verkligheten aldrig kan utgöra vår ”Yttersta Angelägenhet”, och han säger att ”Varats eviga grund” uttrycker sig själv genom ”Varats” struktur, och att vi genom den kan möta och lära känna det. Teologi förutsätter ”Varats” struktur, dess kategorier, lagar och begrepp.

För att få exempel på en lösning av problemet med att det finns flera religioner med olika sanningsanspråk, har jag studerat religionsteologen Raimon Panikkars pluralistiska religionssyn. Hans svar på frågeställningen är att ”Verkligheten” är en helhet som vi bara kan erfara i mindre bitar och dessutom alltid själva är en del av, därför kan vi aldrig vara en neutral utomstående betraktare och två människor kan aldrig ha exakt samma upplevelse. Det är helt enkelt omöjligt att alla ser och beskriver ”Varat” på samma sätt. Olika teologier är bara grupperingar av olika sätt att beskriva samma ”Verklighet”. Att de olika beskrivningarna ibland är motsägande ser han som en brist i teorierna som kan avhjälpas med en fortlöpande, djupgående religionsdialog. Detta skulle leda till en vidareutveckling av teorierna och minska motsättningarna.

Slutligen har jag granskat problemet med konflikten mellan naturvetenskapens och religionens beskrivning av verkligheten, som Söderblom ansåg var oundviklig, utifrån de lösningar som Ian Barbour m.fl. presenterar. Där har jag funnit att det med nyare tiders vetenskapsteori blir helt andra förutsättningar för dialog. Barbour har lämnat den positivistiska fenomenologin och istället infört begreppet kritisk realism, för att ange att man kan se på både de olika naturvetenskapliga beskrivningarna och de teologiska utsagorna som modeller av verkligheten. Detta har gjort att teologin och naturvetenskapen får en epistemologisk paritet med varandra. Grunden för detta synsätt är framför allt de kvantmekaniska teorierna som visat på att ”materien” är ett mycket relativt begrepp och att det inte finns någon väsensskillnad mellan materia och energi och alltså inte längre någon nödvändig uppdelning mellan tankar (tro) och materia utan att det snarare är en sorts glidande skala dem emellan.

De problem som jag har kunnat konstatera ligger främst i alla de utmaningar som fortfarande finns när det gäller att få en överrensstämmelse mellan naturvetenskapens beskrivning av verkligheten och de olika religionernas. Jag tycker dock att de teologer jag har studerat visar på många framkomliga vägar. Dialog mellan olika ämnesområden är enligt min åsikt A och O i detta arbete.

Thesis (PhD)--Stellenbosch University, 2014.
ENGLISH ABSTRACT: In this study, the researcher studied the Belhar Confession of the Uniting Reformed Church in Southern Africa (URCSA), which gained shape following the social injustices that resulted from the policy of apartheid. The researcher argues that the Belhar Confession, especially Article 4 of the said confession, forces URCSA to establish a Theology of Development within their structures. While URCSA‟s role (Dutch Reformed Mission Church and the Dutch Reformed Church in Africa pre-1994) during the apartheid era was that of resistance, the church‟s role in a post-apartheid South African context was supposed to change to reconstruction and assistance. But was this the case? The researcher compared the South African socio-economic context before and after apartheid, and judged whether or not the ANC‟s “better life for all” campaign of 1994 made a significant difference in the post-apartheid South Africa. Did the new constitution make a difference in terms of the socio-economic situation of the country? Did the ANC campaign honour their word and did it result in a better life for all? Although the researcher argued that certain areas did change and differences were achieved, the researcher is convinced that poverty in South Africa is still a real problem – in the country and the rest of the world. Based upon this judgment, the researcher is of the opinion that given the current socio-economic situation of the country, the Belhar Confession is now more than ever relevant and exactly therefore should be the basis and motivation for the church to serve and be involved in the fight against poverty in South Africa. This motivation for the church to be involved is also justified according to the Bible. Through this justification and Biblical cry the church is challenged to not only rely on welfare projects in their role as poverty combaters. Here the researcher uses the generation theories of David Korten as support to make it clear that although welfare projects (generation one/two modes of engagement) address the immediate needs of the poor, they do not however address the root of the real poverty problem. The researcher also proposed a third/fourth generation mode of involvement from the church to combat poverty through systemic and asset-based systems and influence policies at various levels of government to address the poverty problem. Yet, even a third/fourth generation approach would not be sufficient on its own. The researcher suggests that the church should simultaneously implement generations 1 to 4 modes of engagement in order to be able to play an active role. Nonetheless, the intriguing questions are, is the church not already doing all of this? What role does Badisa play in all of this? Don‟t local churches, presumably, hide behind Badisa as an answer in their own involvement in the fight against poverty? Even if the church is involved in various modes of engagement, is it Belhar Confession driven? The researcher is convinced that the church is forced to stay involved in the fight against poverty at all levels. The Belhar Confession is an ecclesial theological response to the poverty and injustice context of South Africa because of the theological content of the confession as well as the context in which it originated. The confession originated in a context of racial segregation, religious apartheid and the theological justification of apartheid as well as large scale socio-political and socio-economical wrongdoing. Currently, there is still widespread poverty and socio-economic injustice in South Africa that make the Confession of Belhar relevant. Therefore, URCSA cannot help but to be involved because a church that belongs to God and confesses a confession like Belhar is called to stand where God stands, amongst the poor. This means that the church must witness and act against injustice and against all the powerful who selfishly seek only their own interests.
AFRIKAANSE OPSOMMING: In hierdie studie bestudeer die navorser die Verenigende Gereformeerde Kerk in Suider-Afrika (VGKSA) se Belydenis van Belhar, wat beslag gekry het na aanleiding van die sosiale ongeregtighede wat die gevolg van die beleid van apartheid was. Die navorser argumenteer dat die Belydenis van Belhar, maar veral Artikel 4 van die genoemde belydenis, die VGKSA noop om ‟n Teologie van Ontwikkeling in die betrokke kerk te vestig. Waar die VGKSA in die apartheidsera (toe die Nederduitse Gereformeerde Sendingkerk en Nederduitse Gereformeerde Kerk in Afrika, onderskeidelik) se rol tydens die apartheidsera dié van weerstand was, moes die kerk se rol in ‟n post-apartheid Suid-Afrikaanse konteks na een van rekonstruksie en bystand verander. Is dit egter die geval? Die navorser vergelyk die Suid-Afrikaanse sosio-ekonomiese konteks voor en na die apartheidsbestel en oordeel of daar na aanleiding van die ANC se “better life for all” veldtog van 1994 ʼn wesenlike verskil in post-apartheid Suid-Afrika is. Het die nuwe grondwet ʼn verskil gemaak in terme van die sosio-ekonomiese situasie van die land? Het die ANC-veldtog hulle woord gestand gedoen en ʼn beter lewe vir almal tot gevolg gehad? Alhoewel daar op sekere gebiede veranderinge en verskille bewerkstellig is, is die navorser oortuig dat armoede in Suid-Afrika steeds ʼn wesenlike probleem in die land, maar selfs ook in die wêreld is. Op grond hiervan oordeel die navorser dat, gegewe die huidige sosio-ekonomiese situasie van die land, die Belydenis van Belhar stééds relevant is en dit juis as grondslag en as beweegrede vir die kerk moet dien vir daadwerklike betrokkenheid in die stryd teen armoede in Suid-Afrika. Hierdie motivering word ook Bybels geregverdig en die kerk word uitgedaag om nie net op welsynsprojekte staat te maak in hulle rol as armoedebestryders nie. Hier gebruik die navorser die generasieteorieë van David Korten ter ondersteuning en maak dit duidelik dat alhoewel welsynsprojekte (generasie een/twee modusse van betrokkenheid) die onmiddellike nood van armes aanspreek, dit nie die wortel van die kwaad aanspreek nie. Die navorser hou wel voor dat die kerk na die derde/vierde generasie modusse van betrokkenheid moet beweeg wat sistemiese en bategerigte stelsels vir die verligting van armoede tot gevolg het en beleide op verskeie regeringsvlakke moet aanspreek. Tog kan dit ook nie alleen gebeur nie. Die navorser stel voor dat die kerk tegelykertyd op generasie 1 tot 4 modusse van betrokkenheid moet fokus om sodoende ʼn daadwerklike rol te kan speel. Die vrae is egter: Doen die kerk dit nie reeds nie? Watter rol speel Badisa hierin? Skuil plaaslike gemeentes nie dalk agter Badisa as antwoord in hulle eie betrokkenheid tot die stryd teen armoede nie? Die navorser is oortuig dat die kerk, in alle gestaltes waarin sy haar bevind, genoodsaak word om betrokke te bly in die stryd teen armoede op alle vlakke. Die Belydenis van Belhar is ‟n kerklik-teologiese respons op die armoede en ongeregtigheidsituasie in Suid-Afrika vanweë die teologiese inhoud van die belydenis sowel as die konteks waarin dit ontstaan het. Die belydenis het sy ontstaan gehad in ‟n konteks van rassesegregasie, kerklike apartheid en die teologiese regverdiging van die apartheidsbeleid asook grootskaalse sosio-politieke/ekonomiese ongeregtigheid. Vandag heers daar steeds grootskaalse armoede en sosio-ekonomiese ongeregtigheid in Suid-Afrika wat die belydenis steeds relevant maak. Daarom kan die VGKSA nie anders nie, want ‟n kerk wat hierdie belydenis bely en ‟n kerk wat aan God behoort, is geroep om te staan waar God staan, saam met die armes. Dit hou in dat die kerk sal getuig teen onreg en teen alle magtiges wat uit selfsug slegs hulle eie belange sou soek al word ander daardeur benadeel.

Thesis (PhD)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: This study is undertaken in the wake of an increase in publications on the work of the Holy Spirit, on the one hand, and Analphabetisierung, an inability to think and talk about the Spirit on the other. The study endeavours to find a theologically-responsible way of reflecting on the Spirit by specifically focussing on the German systematic theologian Michael Welker’s theology of the Spirit and by offering an in-depth analysis of this theology. Chapter I shows that the relationship between the Spirit and the Word functions as the foundation of Welker’s theology of the Spirit. At the same time the relationship between Spirit and Word serves as vital background to Welker’s theology as this realistic theology best typifies Welker’s methodology. In Chapter II, Welker’s use of the concept of “Selbstlosigkeit” serves a key to understanding his theology of the Spirit: it is argued that the Spirit is selfless. The chapter offers a detailed description and analysis of Welker’s views on the relationship between the Spirit and Chirst. In Chapter III the theologically-significant concepts “sozial”, “soziale Sphäre”, and “öffentlich” are used to further explain Welker’s theology of the Spirit. It is the Spirit who establishes a social sphere in the world, which Welker also describes as the “public person” of the Spirit. Chapter IV investigates the unique nature of this selfless and social Spirit. While the interconnectedness between the Spirit and the Son and the Spirit and the Creator has been analysed in the previous chapters, this focus shifts to what Welker attributes to the Holy Spirit in particular. The Spirit is reflected upon in light of the confession of the church of all ages to show that the self in the sphere of the Spirit becomes known by social sensitivity and self- and social criticism. In conclusion the study indicates how Welker intentionally develops his theological frame of thought on the Spirit in the light of the relationship between the respective theological frames of thought of Schleiermacher and Barth.
AFRIKAANSE OPSOMMING: Dié studie word onderneem in die gees van ‘n opbloei in die werke oor die Heilige Gees aan die een kant, en ‘n Analphabetisierung, ‘n gebrekkige vermoë om oor die Gees te dink en praat aan die ander kant, op soek na maniere om wél teologies verantwoordelik oor die Gees na te dink. Die studie fokus spesifiek op die Duitse sistematiese teoloog Michael Welker se Teologie van die Gees en wil die struktuur van dié Teologie ondersoek en in diepte ontleed. In hoofstuk I word getoon dat die verhouding tussen die Gees en die Woord as die saadbed van Welker se Teologie van die Gees gesien kan word. Hierdie agtergrond is onontbeerlik om Welker se teologie te verstaan, omdat hierdie realistiese teologie as beste tipering van sy metodologie dien. In hoofstuk II word die begrip van “Selbstlosigkeit” gebruik om hierdie Teologie van die Heilige Gees te ondersoek. Die Gees, volgens Welker, só word geargumenteer, is selfloos. In die hoofstuk word die verhouding tussen die Gees en Christus in diepte bestudeer. In hoofstuk III word die gelaaide begrippe, “sozial”, “soziale Sphäre”, en “öffentlich” gebruik om die struktuur van sy Teologie van die Heilige Gees verder te beskryf. Die Gees vestig ‘n sosiale sfeer in die wêreld, wat Welker ook beskryf as die “publieke persoon” van die Gees. In hoofstuk IV word die besondere aard van hierdie selflose en sosiale Gees dan ondersoek. Waar die interkonneksie tussen die Gees en die Seun en die Gees en die Skepper ontleed is, word in hierdie hoofstuk gefokus op dit wat Welker in besonder aan die Heilige Gees toeskryf. In die hoofstuk word die Gees in die lig van die belydenis van die kerk van alle tye en streke ondersoek, en word dit duidelik dat die self in die sfeer van die Gees geken word aan self-kritiek, sosiale sensitiwiteit, en sosiale kritiek. Ten slotte word aangedui dat en hoe Welker sy denkraamwerk oor die Gees doelbewus ontwikkel in die lig van die verhouding tussen die denkraamwerke van Schleiermacher en Barth.

Den kristna kyrkan i väst befinner sig i en brytningstid. Från att ha haft en självklar plats och röst i samhället förlorar man mer och mer mark i ett postmodernt samhälle. Ideologen Stuart Murray analyserar detta skifte inom den neoanabaptistiska tankeströmningen, och detta arbete syftar till att studera hans tankar i ljuset av annan forskning. Ett urval av Murrays kyrkohistoriska, ecklesiologiska och missiologiska böcker har lästs och jämförts med andra författares texter. De tematiska områden som studerats är främst begreppen kristendom, efterkristendom och den västliga kyrkans ecklesiologiska och missiologiska utmaningar. Kristendomstiden präglar Europas kristenhet på många plan. Murray drar slutsatsen att kyrkan måste dekonstruera och rekonstruera sin lära och sin praxis för att vara trogen sitt ursprung och kunna möta det postmoderna samhällets utmaningar. Arbetet finner att Murrays tankar är användbara verktyg för kristna när de söker vägar ur dagens förtroendekris.

Thesis (MDiv (Systematic Theology and Ecclesiology))--University of Stellenbosch, 2007.
The statement of the thesis focus on the relationship decrease of the authority of the leader, the expectation of the leadership and the theological training offered in student preparation. The researcher will attempt to answer the problems posed by the thesis statement through discourse with the 20th century theologian Dietrich Bonhoeffer. I used Bonhoeffer as an example for the problems he encountered in Germany strokes with the problem in my problem statement. This is a problem regarding the authority of the leader, the expectations of the leader and the relationship that exist between the spirituality of the leader and his/her own leadership. The manner in which Bonhoeffer incorporated the spirituality in the theological training at the seminary at Finkenwalde, posits new ideas regarding the incorporation of spirituality into today’s theological training. The figure of Bonhoeffer is chosen because of his authoritarian position and also because he exemplified the ideology of the leader’s authority. The thesis will discuss four aspects regarding Bonhoeffer’s life and work. These aspects are discussed from a historical theological perspective. This will highlight the contribution made by Bonhoeffer with regards to the relationship that exists between leadership, spirituality and theological training. The thesis includes an article by Bonhoeffer regarding the leadership principle and the authority of the leader. The purpose is to acknowledge the need for leadership and influence that the social-political circumstances have on the leadership expectation. Secondly I will discuss the responsibilities that the leader has to his community as well as the limitations of the office. Lastly I will discuss the authority of the leader with regards to the authority of God Secondly I will discuss the political and congregational circumstances in Germany between 1933 and 1935 that led to the establishment of the seminary at Finkenwalde. I will also focus on the numerous challenges posed by the establishment of the seminary as a result of the limitations imposed by the German state and church. The purpose here will be to give an historical overview of the circumstances in 1930’s Germany. I will also focus on the manner in which Bonhoeffer lived out his leadership in the public debate and at the seminary at times when tremendous pressure was exerted by the state and German Evangelical Church. Thirdly I will focus on the theological manner in witch Bonhoeffer ordered his day at the Finkenwalde seminary. The purpose is to highlight the interaction that should occur between Christians within the Christian community. Here Bonhoeffer focus on what Christian community is about, and how the day together should be spent. Thereafter Bonhoeffer discuss how a day alone should be spent. Further on he discusses the service within Christian relationships and the role that repentance and communion played within a Christian community. The purpose is to communicate the manner in which Bonhoeffer understood spirituality and its function within the community. Thereafter it also shows how Bonhoeffer was involved in the presentation of spiritual activities at the seminary. Bonhoeffer suggested that spirituality should be the foundation on which theological training is based. Lastly I will focus on the manner in which Bonhoeffer was received by the Christian community as a theological educator. The purpose thereof is to focus on the impressions and perceptions regarding Bonhoeffer himself and the successes of his training, friendship and be-ing. This should not be regarded as critical in nature but rather as an ode to the man himself.

A presente dissertação busca uma interface entre a teologia pentecostal e a Teologia Sistemática de Paul Tillich tendo como eixo uma leitura sobre o Espírito Santo. Esta leitura é delimitada a partir da compreensão sobre o Espírito Santo no contexto da formação teológica da Assembléia de Deus (AD) no Brasil e na Teologia Sistemática de Paul Tillich. Reconhecese que a AD é a maior expressão numérica do pentecostalismo no Brasil e que o tema Espírito Santo é parte integrante de seu discurso enquanto denominação pentecostal. Assim, busca-se nesta pesquisa identificar o conceito de Espírito na história e teologia da AD brasileira. A partir desta identificação propõem-se uma interface com o sistema teológico de Tillich sobre o Espírito Santo. Paul Tillich, em sua Teologia Sistemática, dedica mais de um terço de sua construção teológica a questões ligadas à temática Espírito. A interface entre a teologia pentecostal e Tillich abre assim caminho para o diálogo e a construção de uma "hermenêutica do Espírito". Esta pesquisa apresenta seu conteúdo teórico em três capítulos: 1)"Todos ficaram cheios do Espírito Santo [...]: o Espírito na vida e teologia de Paul Tillich; uma leitura da biografia e teologia de Paul Tillich tendo o Espírito como eixo semântico. Nesta leitura há destaque para o sentido de dimensão do Espírito e êxtase como impacto da Presença Espiritual. 2) "[...] e começaram a falar em outras línguas [...]": Assembléia de Deus no Brasil e a doutrina do Espírito Santo; a construção da teologia do Espírito Santo na história da AD no Brasil com ênfase para o sentido de Batismo no Espírito Santo. 3) "[...] conforme o Espírito Santo lhes concedia": construindo uma interface entre a teologia pentecostal e a Teologia Sistemática de Paul Tillich a partir do tema Espírito Santo; a partir de uma leitura sinótica de Atos 2 propõe-se a interface entre as duas teologias com destaque para o sentido de batismo/êxtase no Espírito Santo.
The present essay tries to find an interface between the Pentecostal theology and the Systematic Theology of Paul Tillich having as its axis a reading of the Holy Spirit. This reading is delimited from the Holy Spirit comprehension in the theological formation of the Assembly of God (AG) in Brazil and in the Systematic Theology of Paul Tillich. It is recognized that the AG is the most numerical Pentecostal expression in Brazil and that the Holy Spirit theme is an integrated part of its speech as a Pentecostal denomination. Therefore, this research tries to identify the concept of Spirit in the history and theology of the Brazilian AG. From this identification an interface with the theological system of Tillich about the Holy Spirit is proposed, in its Systematic theology, dedicates more than one third of its construction to questions linked to the Spirit thematic. The interface between the Pentecostal theology and Tillich then opens the way to a dialogue and the construction of a "Spirit hermeutics". This research shows its theoretical content in three chapters: 1) "All are full of the Holy Spirit []: the Spirit in the life and theology of Paul Tillich; a reading of the biography and theology of Paul Tillich having the Holy Spirit as its semantic axis. In this reading there is a prominence of the sense of dimension of the Spirit and ecstasies as an impact of the Spiritual Presence. 2) "[] and they start to speak in other languages []": The God's Assembly in Brazil and the Holy Spirit doctrine; the construction of the Holy Spirit theology in the GA in Brazil with emphasis towards the sense in the Holy Spirit Baptism. 3) "[] as the Holy Spirit would concede thee": building an interface between the Pentecostal theology and the Systematic Theology of Paul Tillich from the Holy Spirit theme; from a synoptic reading of Acts 2, an interface between the two theologies is proposed with an outstanding for the baptism/ecstasies sense in the Holy Spirit.

Thesis (DTh)--Stellenbosch University, 2000
ENGLISH ABSTRACT: The fundamental perspective of this study is that faith cannot be separated from either tradition or empirical experience. The relationship between theology, as the critical justification of faith, and sociology, as the empirical study of society and religion, is discussed in this perspective. Chapter 1 presents an overview of tradition as a theological problem. The conclusion is that the reformational sola-scriptura-confession is not antithetical to a positive evaluation of tradition, but that reformed theology has often had problems with really taking the historical aspect of tradition seriously. In Chapter 2 it is argued that a dialogue between theology and sociology is both necessary and fruitful. Chapter 3 discusses the philosophy of science, in order to give a perspective on the foundations for dialogue. This discussion also facilitates the choice of sociological partners for discussion. Weber and Berger, as sociologists who take theological themes seriously, are chosen as partners for discussion. Chapter 4 presents a critical evaluation of Weber's sociology. It is argued that his approach to religion is reductionistic, but that it poses questions that should be taken seriously. Among these the question of the influence of the social context on tradition and the problem of routinization of tradition stand out. These problems also surface in the sociology of Berger, as Chapter 5 points out. Berger differs from Weber in that he is a Christian who practices theology. Yet his perspective on religion remains reductionistic. His view that religion is to a great extent determined by the social context finds itself in tension with his view that faith is a fee choice of the individual. This problem is never satisfactorily adressed in Berger's work. The final chapter attempts to give a basic perspective within which theology can both remain true to itself and take sociology seriously. It is argued that thisperspective is found in the viewpoint that humans are neither the passive objects of social determination, nor the active constructors of society. Humans receive the empirical world as a gift, but this reception should be understood as an activity. The conclusion is that tradition is ambivalent. On the one hand it is a necessary tool for ordering experience, but on the other hand it can distort experience. Therefore there is a tension between tradition and experience. Faith should not be tied exclusbely to either tradition or experience, but stands within the tension between the two. Theso/a-scriptura-confession expresses the conviction that faith lives within this tension through the Word of God alone.
AFRIKAANSE OPSOMMING: Hierdie studie gaan uit van die standpunt dat geloof in die spanningsveld van tradisie en empirie staan. Dit impliseer dat geloof nie losgemaak kan word van 'n positiewe waardering vir tradisie nie, maar dat geloof ook nie teenoor empiriese waarneming gestel kan word nie. Hierdie standpunt word belig deur die verhouding tussen teologie, as kritiese geloofsverantwoording, en sosiologie, as 'n empiriese dissipline wat ook die godsdiens vertolk, te bestudeer. Hoofstuk 1 bespreek die kerklike tradisie. Daar word gewys op die waarde sowel as die ambivalensie van tradisie. Die reformatorieseso/a scriptura word aan die orde gestel om aan te dui dat dit moontlik is om hierdie belydenis te versoen met 'n waardering vir die tradisie, hoewel die Skrif as kritiese norm teenoor tradisie gehandhaaf word. Verder word aangetoon dat die gereformeerde benadering tot tradisie nie sonder probleme is nie en dat veral die historiese aard van die geloofstradisie nie altyd in die gereformeerde teologie verdiskonteer word nie. In Hoofstuk 2 word die keuse vir 'n dialogiese benadering tot die verhouding tussen teologie en sosiologie gemotiveer. Hoofstuk 3 stel die wetenskapsfilosofie aan die orde, ten einde die gespreksbasis sowel as die keuse vir gespreksgenoteduidelik te maak. Die keuse vir gespreksgenote val op Weber en Berger as sosiolce wat beide erns gemaak het met teologiese temas. Die sosiologie van Max Weber word in Hoofstuk 4 bespreek. In die evaluering van sy godsdienssosiologie word aangedui dat Weber se perspektief op die godsdiens reduksionisties is, maar dat dit die teologie voor ernstige vrae stel, waaronder die invloed van die sosiale konteks op die geloofstradisie en die probleem van roetinisering van die tradisie uitstaan. Hierdie vrae kom ook na vore uit die sosiologie van Peter Berger. Berger verskil van Weber daarin dat hy 'n Christen is en self teologie beoefen. Tog bly sy perspektief op die godsdiens reduksionisties en staan sy siening oor die beinvloedinq van die godsdiens deur die sosiale konteks in spanning met sy verstaan van die geloof as 'n vrye keuse van die individu. Hierdie spanning word nie bevredigend opgelos nie. Die slothoofstuk soek na 'n perspektief waarbinne die teologie erns kan maak met die sosiologie, maar ook getrou kan bly aan sy eie aard as geloofsverantwoording. Hierdie perspektief word gevind in die uitgangspunt dat die mens n6g as 'n passiewe objek van sosiale be"lnvloeding, n6g as 'n aktiewe subjek van sosiale konstruering verstaan kan word. In die geloof ontvang die mens sy ervarinqswereld, maar hy is aktief betrokke by daardie ontvangs. Die slotsom is dat tradisie ambivalent is. Aan die een kant maak dit gerigte ervaring vir die mens moontlik. Aan die ander kant kan tradisie die mens se uitsig op die werklikheid belemmer. Daarom staan tradisie altyd in spanning met empiriese ervaring. Geloof staan nie net in die tradisie nie en ook nie net in die ervaring nie, maar in die spanningsveld van tradisie en empirie. Die sola-scriptura-belydenis verwoord die oortuiging dat geloof in hierdie spanningsveld leef uit die Woord van God aileen.

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CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
A partir da segunda metade do século XX a pluralidade do fenômeno religioso, no Ocidente, se tornou um locus legítimo de reflexão teológica, e não poucos teólogos têm buscado, desde então, contribuir para a construção de uma reflexão sistemática sobre o tema. Entre eles, o teólogo teuto-americano Paul Tillich desponta como um dos mais significativos, por ter sido um dos primeiros teólogos protestantes a cogitar a possibilidade e necessidade de uma teologia cristã capaz de considerar positivamente outras tradições religiosas e tentar dialogar com elas. Sustentamos, a partir da pesquisa, que as religiões mundiais, de uma forma ou de outra, sempre estiveram presentes no desenvolvimento de seu pensamento. Poucos, porém, são os trabalhos que atentam para e aprofundam tal questão. Recorrentemente, o apontamento está direcionado para o interesse tillichiano pela temática da pluralidade religiosa como algo preponderante nos anos finais de sua vida, devido às experiências por ele vividas no período, a partir da viagem ao Japão em 1960, como o contato pessoal com representantes de outras tradições religiosas, um seminário conjunto com Mircea Eliade e a percepção, da parte dele, de uma nova “situação” do mundo. A presente pesquisa, defende a tese de que a pluralidade religiosa sempre esteve no horizonte interpretativo tillichiano, fazendo-o mesmo buscar romper, em sua atividade teológica, com aquilo que ele chamou de provincianismos. Mesmo que não se possa negar a importância que a pluralidade religiosa nos últimos anos de suas reflexões adquiriu, pretendemos apontar e analisar como ele abordou as tradições religiosas não-cristãs e em que medida as aproximações às mesmas refletem em sua produção teológica sistemática.
During the second half of the twentieth century in the West, the broader range of religious phenomena and experience emerged as a locus of legitimate theological concern, with numerous theologians seeking to contribute toward the construction of systematic reflection on the topic. Among them, the German-American theologian Paul Tillich emerged as one of the most significant, being that he was one of the first Protestant theologians to reflect upon the possibility and need for the creation of a christian systematic theology capable of take other traditions in consideration and capable of entering into creative dialogue with them. We maintain, from the research that the world religions in one form or another, have always been present in the development of his thought. However, a little number of works pay attention to this issue and deepen the task. Recurrently, point to the Tillich's interest in the subject of religious plurality as being predominant in the final years of his life, due to the experiences that he lived in the period from the trip to Japan in 1960 as the personal contact with representatives of other religious traditions, a joint seminar with Mircea Eliade and the perception of him, of a new "situation" of the world. This research supports the idea that religious pluralism has been at the Tillich's interpretive horizon, making him look even break in his theological activity, with what he called provincialisms. Even if one can not deny the importance of religious plurality in the last years of his reflections acquired, we want to point and analyze how he approached the non-Christian religious traditions and to what extent the approaches thereto reflect systematic theological in its production.

Suffering is at the very heart of the Christian faith. But traditionally non-human suffering is viewed as aethical and amoral. In being superior, endowed with the Imago Dei, and given dominion over the animal kingdom, human kind is freed from responsibility, it is believed. The traditional interpretation often however gives rise to inconsistencies and it is not satisfactory after the industrialization. It is early in the development of a Christian theology that takes into account the rights of animals, and the issue is sometimes considered controversial. But it need not be that way. Questioning a theology that stresses difference and otherness, rather than similarities, could be a source of a revitalization of the Christian faith.

A presente dissertação apresenta alguns temas da teologia pentecostal em interface com o conceito de teologia pública, buscando refletir sobre as possíveis consequências, no espaço público, de um discurso fundamentado no pentecostalismo. O primeiro capítulo apresenta a teologia mais popular das Assembleias de Deus, manifesta nas revistas de escola bíblica dominical publicadas pela editora da denominação, a CPAD. Nela se constata que houve um progressivo interesse da denominação em relação às questões sociais/políticas, ampliando-se gradativamente, ainda que não maciçamente, o espaço dedicado a essa temática, havendo um aprimoramento constante da fundamentação teológica. O segundo capítulo explica de forma resumida alguns temas relevantes da teologia pentecostal assembleiana, os quais seriam relevantes e enriquecedores para a fundamentação da relação entre crente/igreja e sociedade desde o ponto de vista desta corrente teológica. Os temas são os seguintes: o poder do Espírito (poder de Deus) e os milagres; a eclesiologia; a santificação e a ética pentecostal, com sua ênfase na separação do mundo; a escatologia e sua crença no retorno iminente de Cristo; e a noção de guerra espiritual e toda a cosmologia pentecostal (a crença em anjos, demônios e sua influência sobre indivíduos, sociedade e realidade em geral). O terceiro capítulo pergunta pelas consequências públicas que se podem extrair destes pontos específicos da teologia pentecostal. Discorre, num primeiro momento, sobre como os mesmos não deveriam ser interpretados, na medida em que poderiam levar a condutas inadequadas para um cristão no espaço público, ao menos inadequadas do ponto de vista de uma teologia pública. Num segundo momento, aponta algumas leituras que parecem mais adequadas para os temas teológicos pentecostais, extraindo então consequências desejáveis e em consonância com o que alguns teólogos públicos propõem, facilitando o diálogo com a sociedade e uma participação mais efetiva no espaço público, em busca do bem comum, por parte do crente pentecostal e das próprias Assembleias de Deus enquanto instituição. Propõe, em resumo, as seguintes interpretações: poder de Deus que implique em serviço comunitário humilde para toda sociedade; uma igreja peregrina, mas consciente e atuante; uma ardente expectativa pela consumação do Reino de Deus que motive a transformação social; uma santificação que se expanda pelo social, no combate às injustiças; e uma postura humilde e sábia quanto aos fenômenos espirituais que possam influenciar as pessoas e a sociedade.

This thesis explore how the contemporary Swedish Pentecostal movement view childrens way to salvation. Is it possible to discern certain theological systems represented in the movement and has the movement’s view changed over time? The study reaches the conclusion that the view has changed and that there exists two logically opposite systems in the movement, leaving it with a theological double vision. The study explores the theological basis and the practical implications of both systems, and seek to discern what system is the prominent one. The study shows that the pelagian system stands out against the arminian system and that an ongoing theological renegotiation seems to strenghthen its position. The study also interacts briefly with two international pentecostal movements and finds the arminian theological system to dominate in that context. The result of the study raises questions whether the Swedish Pentecostal movement is aware of it’s double vision and the changes that is underway. The study ends by emphasizing the need for the Swedish Pentecostal movement to work through some main elements in its theology, in order to reach a clear view of children’s way to salvation.
Studien undersöker hur dagens svenska Pingströrelse ser på barns väg till frälsning. Vilka teologiska system finns representerade i rörelsen? Vilken teologi bygger dessa på och vilken praktik leder de till i förhållande till barnen? Studien söker också att besvara vilket teologiskt system som dominerar inom rörelsen samt om rörelsens syn på barns väg till frälsning har förändrats över tid. Studien visar att två oförenliga teologiska system, det pelagianska och det arminska, finns representerade i Pingströrelsen och att det pelagianska systemet är mest framträdande. Resultatet pekar på att den svenska Pingströrelsen har en dubbelsyn på barns väg till frälsning vilket leder till en skiftande praktik i förhållande till barnen. Studien utvidgar kort perspektivet och jämför den svenska Pingströrelsens teologi med teologin hos två internationella pingströrelser: Pentecostal World Fellowship och Assemblies of God. Studien avslutas med en uppmaning till den svenska Pingströrelsen att arbeta igenom sin teologi så att den kommer fram till en skarp syn på barns väg till frälsning och därmed till en välgrundad praktik i arbetet bland barnen.

This study examines how the Church of Sweden's episcopal expression has changed over the past 40 years. The purpose of the study has been to see the change and understand the consequences it may have given the church. What emerges from the study is that there has been a change in the episcopal expression and with the help of the essay's method, it can be said to be an expression in a change that can be explained as from an egalitarian episcopal order to a decentralized episcopal order. The expression of the change could be said to culminate with the recent crisis in the diocese of Härnösand and the causes of the crisis can be said to be linked to the proven change egalitarian-decentralized episcopate.

Den här uppsatsen handlar om religiösa friskolor i Sverige och den ska genomföras enligt en viss teori och modeller skrivna av Maria Klasson Sundin, teologisk kandidat och doktorand i religionsfilosofi vid Uppsala universitet. Uppsatsens syfte var att förbereda och framställa en plan för en djupare studie av religiösa friskolor. I uppsatsen användes flera filosofiska perspektiv på religionsfrihet, mångkulturalism och religion som ideologiskt styrmedel. Regeringsmakten och Skolverkets skrifter samt debattartiklar analyserades enligt Sundins modeller. Slutligen fördes en diskussion om en lämplig metod för att genomföra huvudstudien, detta för att få fram ämnets komplexa karaktär.

This thesis takes as its point of departure the question "is there a connection between ordinary Swedish Christianity and the extreme forms of various examples?". As a way of concidering possible connections, a "normal" spiritual context in the Swedish setting is studied: the Christian magazine "Pilgrim. A magazine for spiritual guidance". The book presents an investigation of the magazine and its notion of spirituality over a period of twelve years (1994-2006). Questions that guide the investigation are: Which are the fundamental notions of spirituality in the magazine? How can someone be spiritual due to the magazine? Which are the bodily norms which are assumed when it comes to gender, sexuality, ethnicity and class? Which connections between the normal and the extreme in contemporary Swedish spirituality can an investigation of Pilgrim as an example of "ordinary" spirituality reveal? The work is carried out as a discursive reading of Pilgrim with the help of Michel Foucault and his notion of "discourse". Furthermore some of the insights from the feminist discussion on so called "intersectionality" are used to widen the methodological scope. More specifically, the magazine is approached as a single textual surface. After qualification of the rules of the discourse, they are applied to identify the discursive formation of Pilgrim. By analyzing the strategies which constitute spiritual guidance, the forms of spirituality (subject positions) that the magazine constructs are revealed. The way that social categories - gender, sexuality, ethinicity, class - are characterized in the magazine reinforce heteronormativity, orientalism and a class-structure. Through the magazine social categories function together with other vital categories in a way that the outcome is one and only construction of the ordinary subject: i.e. the western rich man as a spiritual subject. In conclusion this study suggest that ideas about spiritual growth that flourish in an ordinary Christian cultural and intellectual environment (exemplified by the magazine Pilgrim), like ideas of resistance against the postmodern world and society's superficiality, might have a structure that can be found also in more extreme Christian contexts, and, more importantly, as a part of the problematic of these extreme examples. The extreme resides in the ordinary, and the ordinary resides in the extreme. There seems to be an order of notions, of subjects and of bodies: the Order of Spirituality.

The aim of this study is to explore how the concept of sin, guilt and responsibility can be used in the contemporary discourse of the climate catastrophe. In a comparative textual study on Sallie McFague’s A New Climate for Theology and Richard Bauckham’s Bible and Ecology these concepts are analyzed. The conclusion is that McFague and Bauckham both uses “responsibility” frequently, but neither “sin” or “guilt” are well used in there works. Yet, when they reflect on “sin”, both of them abandons the (in the western theology classical) Augustine theology on sin. McFague when she argues that “evil” is a perversion of good rather than a consequence of an external reality, Bauckham when he claims that the fall of sin is an ongoing process rather than a momentary event.   Hannah Arendt and Alistair McFadyen are used as an interpretative and theoretical background to the conclusions of McFague and Bauckham in the discussion that follows the comparative textual study. Arendt and McFadyen reflects on sin, guilt and responsibility with the Holocaust as context. In the discussion, their thoughts on the Holocaust are essayed to apply on the contemporary climate catastrophe. Hannah Arendt talks about “collective responsibility” and “personal guilt”, concepts that in the discussion part, when applied on the climate catastrophe and in a better way fits the contemporary situation, inverts to “collective guilt” and “personal responsibility”. The talk of collective guilt tangent the Augustine teaching of original sin where sin is a common heritage from the fall of sin. McFadyen uses original sin to explain the mechanism of the German people during the Holocaust which in many ways are similar to the processes of the climate catastrophe of today.    In the discussion of this study, original sin is used as a model to better understand the fact that people cannot escape guilt in the contemporary situation and to comprehend why people act as they do. The study intends accordingly to in a constructive way contribute with new perspectives on sin, guild and responsibility to the ecological theology of today.

En undersökning och diskussion av motiv för att döpa barn, med fokus på Svenska kyrkan. Motiven studeras från tre olika aktörers perspektiv: 1) Traditionen, framförallt den lutherska reformatoriska traditionen, 2) Svenska kyrkans nutida lära och reflektion, samt 3) De föräldrar som valt att låta döpa sina barn. En stor spänning blir synlig i skillnaden mellan dopföräldrarnas syn på dopet och de övriga två aktörernas dopsyn. Men även mellan traditionen och Svenska kyrkans nutida lära finns avgörande skillnader, framförallt vad gäller synen på människan och på dopets eventuella nödvändighet. Två möjliga vägar framåt diskuteras; dels vad det skulle innebära att tydligare lyfta fram berättelserna om Jesu dop som modell för det kristna dopet, dels hur liturgin i gudstjänsten kan ses som ett kommunikativt växelspel.

Thesis (DTh (Ecclesiology))--Stellenbosch University, 2008.
The central theme of this thesis is the historic unfolding of the concept of freedom of religion and its manifestation according to the canonical law of the Dutch Reformed Church since 1962. Two issues were considered, the first being the historic development of freedom of religion while the second issue concerns the status and understanding of freedom of religion since 1962 and the canonical implication for the Dutch Reformed Church between 1962 and 2007. The historic research into the origin of freedom of religion starts with the biblical view of the concept and gives a synopsis of the development until it reaches worldwide recognition as a fundamental constitutional right. Prior to the final understanding of the concept of freedom of religion, different forms and meanings were given to the concept. At first freedom of religion was historically developed and understood as a God-given right of every man. Later on, to protect the society from infringement of human and religious rights, it became necessary to establish freedom of religion worldwide as a recognized constitutional right. It is argued that freedom of religion is in fact the most fundamental right of all the human rights. The research shows the development of religious freedom in the Dutch Reformed Church between 1962 and 2007. From as far as 1652 the Christian religion was a privileged religion in South Africa. The privileged situation of the Dutch Reformed Church in its relation to the state made it unnecessary for them to discuss or define the concept of freedom of religion. Consequently the church gave silent consent to the state’s limited application of religious freedom. In and outside the church there was an ongoing debate that helped the church to formulate its role in religious freedom, which resulted in the document “Church and Society” (1986–1990). With the new Constitution of South Africa in 1996, a new situation developed for the Dutch Reformed Church as well as other churches. The church realized that it must define and take up its own legal position on religious freedom, which is guaranteed in the Constitution of South Africa. The church has the right to express their religious identity in a plural society. The relationship between church and state is expressed in matters such as conditions of employment, church property; matrimony, education, ordinances, religious organisation, etc. These are all issues of religious freedom that are guaranteed in the Constitution. The conclusion of this research will be helpful for churches and religious communities in their capacity of canonical as well as civil law. Religious communities must make optimum use of the provision made by the Constitution for freedom of religion.

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Conselho Nacional de Desenvolvimento Científico e Tecnológico
This dissertation presents a non-exhaustive approach about the theme of freedom from the perspective of a North American Protestant Christian theologian named Ellen G. White. The dissertation starts with a study about her life and the social-cultural and geopolitical contexts, in which she lived in, approaching her literary writings and the importance of her way to systematize her thoughts in order to understand her reasoning about the proposed theme. It is taken as a criterion for analysis her system of organizing her thoughts in three theological lines of thinking named respectively Integral Theology, Theology of Commitment, and the Theology of Discipleship that together constitute her theological perspective of freedom. The first line of reasoning justifies the reasons of freedom, the second one explains how liberty occurs in human being, and the third one explains the itinerary of its positive exteriorization for humanity. The dissertation continues exploring the concepts, foundations, features and thematic developments of each element which comprises the theological itinerary that has been mentioned, and highlighting the theologians that strongly influenced the author and pointing out her closest perspectives compare to the posteriors theologians. The dissertation concludes proposing that, by the authors perspective, freedom is a significant expression of a committed life to serve with love in a piety way. Thus, freedom is a condition lived for those who believe and surrender themselves to God, experiencing an enduring life of love and self-sacrificing service to the neighbor, a reality that is witnessed through a genuine Christian piety. And lastly, the dissertation challenges the reader to an urgent perception, critical thinking, and a balanced proactive reaction towards the humanists ideologies of an exclusive anthropocentric matrix, presenting them as the main foundations of postmodern misconceptions about freedom. Given this reality, the dissertation proposes to rehumanize the idea of liberty through a theocentric perspective, by returning to God and His word, and for this action Ellen G. White s proposal seems to be a Teo-humanizing potential of great value that may enable even the harmonious development of human wholeness.
Este trabalho de pesquisa faz uma abordagem não exaustiva acerca da temática da liberdade na perspectiva da teóloga cristã protestante norte-americana Ellen G. White, partindo do estudo de sua pessoa e dos contextos geopolítico e sociocultural nos quais viveu, avançando ainda para uma noção de sua produção literária e a importância da sistematização de seu pensamento para uma compreensão de sua tratativa quanto ao tema proposto. Toma-se como critério de análise a organização de seu pensamento em três linhas de raciocínios teológicos chamadas, respectivamente, Teologia Integral, Teologia do Compromisso e Teologia do Discipulado, as quais, combinadas, constituem sua perspectiva teológica de liberdade. Mostra-se que a primeira linha justifica as razões da liberdade, a segunda explica como ela ocorre no ser humano, e a terceira propõe o roteiro de sua exteriorização positiva para a humanidade. Segue-se, então, examinando os conceitos, fundamentos, características e desdobramentos temáticos de cada um dos elementos constituintes dos roteiros teológicos mencionados, evidenciando os teólogos que mais influenciaram a autora e apontando as aproximações de sua perspectiva à de teólogos que lhe são posteriores. Em conclusão, propõe-se, na perspectiva da autora, liberdade como expressão significante de uma vida comprometida com o servir em amor de forma piedosa. Liberdade é, assim, uma condição experimentada por aqueles que creem e se submetem a Deus, experimentando uma vida de permanente amor e serviço abnegado ao próximo, realidade testemunhada na prática da genuína piedade cristã. E, por último, desafia-se o leitor à urgente percepção, crítica e reação proativa equilibrada em relação às ideologias humanistas de matriz antropocêntrica exclusiva, mostrando-as como principais fundamentos dos equívocos (pós)modernos de liberdade. Diante dessa realidade, propõe-se a reumanização da ideia de liberdade numa perspectiva teocêntrica por meio do retorno a Deus e à Sua Palavra, empreendimento para o qual a proposta de Ellen G. White se mostra um potencial Teo-humanizador de considerável valor, capaz de possibilitar inclusive o desenvolvimento harmônico da integralidade humana.

I denna uppsats ämnar jag svara på frågan huruvida det går att argumentera för rätten till abort på en kristen teologisk grund? För att göra detta gör jag en jämförande textanalys mellan fyra teologer som skrivit om rätten till abort; R.C Sprouls Abortion: a rational look at an emotional issue och Frank Pavones Abolishing Abortion: How You Can Play a Part i Ending the Greatest Evil of Our Day som är emot abort och Kira Schlesingers Pro-Choice and Christian: Reconciling Faith, Politics and Justice och Margaret D. Kamitsukas Abortion and the ChristianTradition: A Pro-Choice Theological Ethic som är för rätten till abort. Argumenten mot abort centreras kring åsikten att foster är fullvärdiga personer från befruktningsögonblicket och att detta gör att abort ses som mord. Även frågan om kvinnors rätt till sina kroppar utgör en betydande del för argumentationen; eftersom kvinnors rätt till sina kroppar inte anses vara absolut har kvinnor inte rätt att besluta om abort eftersom fostret som aborteras inte är en del av deras kropp. Argumenten för rätten till abort centreras kring åsikten att kvinnor har rätten att bestämma över sina kroppar och att denna rätt inte övergås av ett fosters eventuella rätt till liv. Att foster inte ses som personer för än sent under graviditeten respektive efter födseln spelar också en stor roll i argumentationen. Även den kristna kyrkans historia lyfts fram eftersom en analys av kyrkans motstånd mot abort historiskt visar att det inte handlar om fosters rätt till liv utan om att kontrollera kvinnors kroppar och människors sexualitet. Utifrån dessa argumentationer kommer jag fram till att det går att argumentera förrätten till abort på en kristen teologisk grund. Mina främsta argument för detta är att en kvinnas agens och rätt att ta beslut för sig och sitt liv väger tyngre än ett fosters rätt till liv, särskilt eftersom det utifrån kristen teologi inte med säkerhet går att säga att foster är personer.

Thesis (DTh)--Stellenbosch University, 2002
ENGLISH ABSTRACT: The problem investigated in this thesis entails ordinance articles of the Dutch Reformed Church (1998) pertaining to the relevance of offices in the church in the modern world, and more specifically the office of the minister of the Gospel. During the past 30 years several authors doubted and questioned the authenticity of these offices as far as relevance, origin and content are concerned. Questions concerning the offices and especially the office of the minister of the Gospel, are posed because the Dutch Reformed Church ordinance is, allegedly, not based on the Scriptures and the ordinance also is accused of not providing explicit answers to these problems. The literature review clearly reveals that this questioning of the offices and more specifically the office of the minister of the Gospel, is not new in overseas literature.This tendency is also lately encountered in South Africa. The literature review also reveals that these questions are mainly driven by the authority crisis and ideologies such as pragmatism, functionalism, secularism, and post-modernism that leads to secularisation and democratisation. This fact emphasises the urgent need for the Church offices to be accounted for and investigated afresh in order to measure (test) its relation to the Biblical principles as found in the Scriptures, in the articles of faith and as they are formulated in the Dutch Reformed Church Ordinance. A large part of the study is dedicated to the investigation of the principles underlying the Church Ordinance and in chapter two an account is also given of the Scripture readings that are relevant to and justify the institution of the church offices according to the New and Old Testament. The ordinance articles pertaining to church offices, are analysed and evaluated in historical context to establish validity and to account for the natural historical development of the ordinance articles. The articles of faith to which the Dutch Reformed Church subscribes, are also scrutunized for evidence of basic Biblical principles in order to determine the extent to which these articles of faith support and are reflected in the rulings contained in the Church Ordinance. A critical, analytical, theological and historical investigation of the ordinance articles and the articles of faith reveals that they abundantly account for Christian principles and that the Dutch Reformed Church ordinance is based solidly on the Scriptures. in accepting and declaring that Jesus Christ is the Lord and Master of his church on earth, that He instituted and still maintains the church offices as instruments through which he, himself rules. Attention is also given to the need for reformulation of redundant or ambiguous articles on the order in the church regarding the clergymen preaching the Word of God.
AFRIKAANSE OPSOMMING: Die navorsingsprobleem van hierdie proefskrif is die vraag na die Skrifmatige, belydenismatige en historiese agtergronde van daardie artikels in die Kerl