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Browsing Theology by Advisor "Groenewald, D. C."
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Item Open Access The concept of vocation amongst migrant workers of the GMIM (Christian Evangelical Church in Minahasa) in postmodern times(University of the Free State, 2005-05) Sumakul, Henny William Booth; Strauss, S. A.; Groenewald, D. C.English: This present study examines two main concepts: reformed theology of vocation and postmodernity. These concepts are identified in the migrant workers of the GMIM church (The Christian Evangelical church in Minahasa, Indonesia) working in Japan, the Netherlands and the USA. Based on Protestant principles (sola gratia, sola scriptura, sola fide), Calvin, who was one of the leading theologians, expounded the Christian concept of vocation in the medieval era. He advanced the theology of Luther, his predecessor. Luther claimed that medieval Roman Catholicism had reduced the meaning of vocation to monastic life as a consequence of its dualistic view of soteriology (salvation). This dualism impacted on the way the clergy and the laity were treated. The clergy is more highly esteemed than the laity. With the result that, lay people and their activities were largely ignored. Calvin teaches that work does not apply to secular activities only but also to Christian vocation, which means that Christians should be involved in the perpetual maintenance of God’s creation (Providentia Dei), and God’s election (Predestination) is confirmed through their vocation, to the glory of God. As does Luther, Calvin views lex naturalis in social life (working, family life and politics) as constituted by God, therefore, through these social spheres, Christians are called by God to undertake their tasks, duties and responsibilities. To Calvin, earthly activities such as work, family life and political relations involve critical, Christian submission to superiority and the exercising of power of the authorities in a Christian way; respecting boundaries; and promoting the dynamics of vocation. Calvin also admonishes that moderation, frugality, thrift, awareness of pilgrimage and perseverance should be the ethical attitudes of reformed Christians. The second concept elaborated in this study is postmodernity. The researcher contends that postmodernity is the zeitgeist of people living in the 21st century. According to Lyotard, Baudrillard and other postmodernists, it is stated that postmodernism is the leading concept that can be used to identify the thought, behavior and motivation of people living in contemporary society. One of the claims of postmodernists is that postmodernism supersedes modernism. Modernism is based on a single metanarrative (Rationalism) that promotes progressivism and material production. This phenomenon is waning since globalization theorists argue that in contemporary society, the improvement of technology (Internet, mobile phones, etc.) has swept away the geographical constraints of social interactions. This study claims that globalization is the social integration of people brought about by technological improvement and that it shapes concepts of contemporary reality and how people view contemporary reality (postmodern epistemology and cosmology). Postmodernists state that, although modernity cannot be completely abandoned as it still exists in society, it is no longer a single metanarrative prevailing in society. Postmodernity as a unique reality in which modernity is a part of its elements. Postmodernism claims that non-rationality, emotionalism and other aspects are excluded by modernism as elements of postmodernism. The word pastiche best explains the reality of postmodernism and the pluralism of society. This is the ambiguity of postmodernism, namely, on the one hand it respects pluralism and therefore challenges every element of society, rational or non-rational, Western or Eastern, etc., to participate in celebrating postmodernity. On the other hand, it is an absurd, incoherent and incommensurable. The two concepts as explained above (the concept of vocation in reformed theology and the concept of postmodernity) are examined in the minds of migrant workers of the GMIM church. The reasons are, firstly, that GMIM is a reformed church. This church is a member of the World Alliance of Reformed Churches and holds reformed principles. Migrant workers of this church, working in Japan, the Netherlands and the USA make up the research population. The second reason is that these migrant workers are overwhelmed by postmodernity. The field research indicates that the law of the host countries in which migrant workers work, influence them in the undertaking of their Christian vocation. Each host country has its own legal system. Being migrant workers also involve between the cultures of the migrant workers and the cultures of the host countries. This tendency strengthens the concept that, even in the postmodern era, the function of the nation-state is still influential. The field research also indicates that postmodern media, such as cellular phones and the Internet, are influential in the lives of migrant workers, communally and individually, since they affect their ghetto life and their interaction with their family in their home country. This, to an extent, proves that a postmodern, global borderless country does in fact exist. The hardship of work, the law-enforcement of the host country and the pleasure of experiencing postmodern media make up the “abstract milieu” in which the migrant workers express their Christian vocation. The church has to be aware of the intense pressures of the postmodern influences that pervade every sphere of human life, including Christian ethics, values and attitudes and must provide a ministry that can meet the challenges and the threats of a postmodern society.Item Open Access Pastoraat aan adolessente wat by okkultiese subkulture betrokke is - 'n pastoraal terapeutiese benadering(University of the Free State, 2003) Cilliers, Johannes Hendrik Jordaan; Janse van Rensburg, J.; Groenewald, D. C.English: Pastoral therapy is placed within the context of post modernity. Pastoral therapy for occult troubled adolescents can take place only if the Bible is the point of departure. The implication of this is that the therapeutic model is structured within a diaconiological epistemology. This implies a critical stance towards Practical Theology as well as postmodern epistemological therapies. It also means that the use of certain therapeutic strategies must comply with the diaconiological epistemology as point of departure. Pastoral theology must never become secular. The postmodern critique on modernism is plausible but the negative influence of the New Age movement on postmodernism must be emphasized. Qualified postmodernism is however, maintained. The pastoral therapy may use postmodern strategies without accepting assumptions such as relativism. The epistemology of the diaconiological approach, with the Bible as point of departure, is accepted rather than Practical Theology. For this reason the poimenetic models and postmodern epistemologies may be used for pastoral therapy provided the reformed aspects of Biblical truth, covenant orientation and redemption occupy center stage. The research methodology has looked at the pastoral therapy of occult troubled adolescents by means of a reformed dogma. The semantic clarification assists the therapist to eliminate misunderstandings regarding problems in the field of occult related phenomena. It is necessary for the therapist to establish the nature of his or her client's involvement in occultism. Clients may sometimes feel bound because of a certain psychopathological problem. The pastoral therapist has the responsibility to discern these symptoms from occult manifestations by means of a process of elimination. Therefore the therapeutic process may have a different approach. It won't help using conventional pastoral strategies. Rather a pastoral process of proclaiming the Gospel message in conjunction with a ministry of deliverance must be undertaken when symptoms of occult manifestations are diagnosed. If drug abuse is prevalent in the client, he or she needs to be rehabilitated while the therapist is included in the multi-professional team. The therapist must take note of the scope of adolescence as well as the pastoral therapeutic markers for adolescent personality and behaviour. The therapist must acquire a working knowledge of delinquency, peer groups and subcultures. The elements of an occult subculture have been distinguished. In the phenomenological study reasons for involvement with occult subcultures have been established. In general the findings of the media search had the same correlation with the findings of the phenomenological study. Mention was made of cases where the pastoral intervention had no success. The profiles of adolescents who can be helped involve those who commit themselves to both a spiritual growth programme and pastoral therapy. The multi-professional approach is part of this commitment. The insights of the semantic discussion and both the nature of adolescence and subcultures as well as the research results of the empirical study, pastoral therapy may use the theoretical results in the basis theory to minister to the occult troubled adolescent. In the use of the poimenetic principles the therapist must take particular note of psychopathology and anxiety disorders. Especially post-traumatic stress disorder is to be highlighted. Therefore the pastoral therapeutic intervention towards occult troubled adolescents needs to incorporate trauma counselling. The guidelines for therapists concerning survivors of sexual abuse must be incorporated within the pastoral therapeutic framework. In conclusion the pastoral process must be highlighted for adolescents who were trafficking in occult subcultures.