Theology

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Browsing Theology by Advisor "Hofmeyr, J. W."

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    The circle of concerned African women theologians (1989-2007): history and theology
    (University of the Free State, 2010-05) Fiedler, Rachel Nyagondwe; Hofmeyr, J. W.
    This thesis is about the history and theology of the Circle of Concerned African Women Theologians (CIRCLE) from 1989 to 2007. The Thesis begins the history from 1989 because this is the time when the Circle was officially launched. The year 2007 is the cutoff point because this research was finalized during the third convocation which ended in that year. The thesis uses a gendered analysis with a feminist bias. Thus experiences of women were a major source for the thesis. This thesis argues that the Circle is an African bom in ecumenical surroundings. The Mother of the Circle is Mercy Amba Oduyoye. However, ecumenical bodies such as the World Council of Churches (WCC) and the Ecumenical Association of Third World Theologians (EATWOT) also played a role. The numerical, leadership and administrative growth of the Circle was the product of collaborative work by many members of the Circle. The continental leaders of the Circle gave shape and direction to the Circle while pioneering Circle women and their direct disciples became key agents in promoting the Circle in their various geographical areas. Since its establishment, the Circle has made significant contributions, especially in the field of academia. This is evidenced by a pool of publications by the Circle and its members. The other major contribution to academia is the production of Circle theology. This theology is the voice of African feminists in Africa and beyond. It is characterized by its creativity and distinctiveness as it emphasizes the role of culture and religion in the formulation of African Feminist theology. This theology is diverse and includes evangelical as well as liberal feminist reflections. Using Malawi as a reference point, the spread of the Circle into various geographical areas is conditioned by several factors. In addition, Circle theology can not be applied uncritically to a given context of women. Circle theology as an elite theology must come to terms with the many contradictions in the lives of grassroots women that may be a challenge to appropriating Circle theology summarily. Since Circle theology is valuable in partially solving the problems women face today, there must be an effort to process the theology and make it a liberative tool for grassroots women today, based on their context.
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    A history of the Church of Central Africa Presbyterian (CCAP) as a federative denomination (1924-2015)
    (University of the Free State, 2015-10) Munyenyembe, Rhodian; Hofmeyr, J. W.
    This study is about the history of the Church of Central Africa Presbyterian (CCAP) as a federative denomination in South-Central Africa. This denomination comprises five synods that are more or less independent of each other and function in a kind of federation known as the General Assembly. The research issue was identified by observing that following the Presbyterian system of church government, one would expect that the church's courts would continue to become stronger and more powerful from the session to the General Assembly. However, what one actually sees on the ground is that real administrative and ecclesiastical power ends with the synods, so much so that the General Assembly appears to be a kind of umbrella organisation of no real significance. This is so despite the transformation of the constitution of the General Assembly in 2002, which aimed at giving more power to the General Assembly over and above the synods. This means that despite the CCAP clergy's intention to give more power to the General Assembly, the autonomy of the synods makes them more powerful than the General Assembly itself. The aim of this research was to investigate the history and nature of the CCAP as a federative denomination. The study makes a conscious departure from most research activities on the CCAP which confine themselves to the histories of individual synods and or issues related to them without trying to engage with a composite history of the synods together with their General Assembly. This study therefore makes an original contribution to knowledge in the area of Church History and Polity by engaging with an integrated history of the synods and General Assembly of one of the mainline Protestant churches in South-Central Africa, thereby enriching our knowledge of Church History in this region. The research was done through gathering of material from archival sources and contemporary documents and conducting informal and formal in-depth interviews with key informants. The material gathered from these activities was analysed systematically following the procedures of qualitative research. The study shows that the CCAP Synods share their theological and historical roots all the way to the Reformation through the life and ministry of John Calvin in Geneva. The study also shows that the CCAP is a child of revivals as the missions that gave birth to the denomination were actually influenced by the spirit of revivals. It has been shown that during the formation of the CCAP there was much cooperation among the missionaries, indicating that the synods have always been one in cooperation and not in competition with one another, at least in their early history. However, things began to change with the actual process of the formation of the CCAP as the different attitudes of missionary personnel from the three original missions began to manifest. The result of such differences was that the formation of the CCAP endured many compromises for the sake of the success of its unity. Consequently, many things were not ironed out during the formative years of this federative denomination. Besides, the emerging African leadership did not play a significant role in the formation of the union and yet they were the ones to be entrusted with its future life. Consequently, the indigenous leadership of the CCAP has had to struggle with an elusive unity of the denomination over the course of its history. The study validates the research hypotheses that the CCAP, with its ongoing inner wrangles and its own leadership’s recognition of lack of real unity, has lost its denominational bearings, having become in fact a loose umbrella body of five distinct ‘denominations.’ The study further demonstrates that the original intention of the founding fathers of the CCAP to retain Synodical autonomy in respect of the mother churches arrested the development of the CCAP into a single and fully united denomination. In view of these observations it follows that whatever unity the future of the CCAP holds, it must first of all be acknowledged that there is actually no one CCAP denomination but five denominations. It must also be realised that the CCAP has actually never been a single denomination before, except in assumption. The efforts of the CCAP to move forward in its unity have often been hampered by references to a history that cannot be fully apprehended as it was beyond the grasp of African leadership to take full control of the CCAP while the missionaries, who were the initiators of the project, belonged to their own exclusive camps. The onus is therefore on the current leadership to re-orientate the denomination since current developments show that the denomination has reached a stage where a drastic landmark decision in its history is supposed to be made. I argue that this re-orientation of the denomination can only be successful if the leaders of the synods are concerned more with the future of the CCAP and its contribution to the Kingdom of God than with current divisions or the glorious past of the missionary era from whence the CCAP synods have come.
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    Die NG Kerk as profeet teenoor die Suid-Afrikaanse regering (1962-2002): 'n kerk-historiese perspektief
    (University of the Free State, 2012-06) Botes, David Hermanus; Hofmeyr, J. W.
    English: This theological-critical study covers the forty year period dating from 1962-2002. The study aims to give a perspective of the prophetic role played by the Dutch Reformed Church (hereafter abbreviated to DRC) regarding the South African government. The period is defined in particular by the diverse eras in which the DRC had to function. The prophetic role the DRC ascribed to itself was seen in a serious light. However, the DRC occasionally struggled to fulfil this role objectively as it became drawn into the realities of a particularly intense era. On the one extreme, from 1948 up to the early seventies the DRC found itself in the era of Afrikaner nationalism. During this period, the DRC moved too close to government sentiment and leaned towards Neo Calvinism. While the DRC supported the National Party government of the day, it still had the interest of the various groups at heart. “Ras, Volk en Nasie” was published in 1974 but was however revised. Ecumenical pressure on the DRC increased. Peaceful co-existence was of prime importance and the intentions well meant. The policy however ran into difficulties. Even before Soweto Day 1976, there was a shift in attitude by the DRC and the DRC exercised its prophetic calling by admonishing the government on various issues. The press saw the DRC as the guardian of public morals in South Africa during this time. The church exercised its prophetic calling by challenging government and giving voice to its opinion on numerous public issues. The relationship between the DRC and the government was still on a very good footing and could be described as close. However, it became clear that the doors of government were not always open to the DRC. The DRC was gradually seen to be more emphatic and by 1986, the shift at each synod had become more intense. Voices raised in criticism were more vociferous. “Kerk en Samelewing” (1986) replaced “Ras, Volk en Nasie” (1974). The DRC tried being less prescriptive. In doing so the DRC became at times too timorous regarding its prophetic voice, also in regard to the new dispensation. The DRC as theological entity continued to serve the nation during these years en route to transition by preaching hope and forgiveness, reconciliation and peace from both the Word and Creed. During this period, one is aware to a greater extent of the role postmodernism played. This too left its mark on the DRC. The DRC would also not entirely escape the intensity of the liberal democracy during this era. Also during this period, the DRC experienced the other extreme of Black Nationalist freedom under the ANC-government. Here – in conjunction with other churches – the voice of the DRC against social injustice is not always very audible. This, is partly due to the fact that the doors of the new government are far less accessible to the church. The DRC’s voice on public morality is becoming all the quieter. The DRC has endeavoured throughout to be a true church. In the current era, the DRC is very aware of its God-given prophetic calling. The two opposite contexts’ in which the DRC found itself as prophet in the different eras tested its prophetic calling to the utmost. Together with a number of important theological-critical remarks in the final chapter, one of the primary aspects of the church as prophet was intercession, and this the DRC practised devotedly throughout the era of 1962-2002.
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    Women in the charismatic churches in Malawi: a historical and theological perspective
    (University of the Free State, 2015-10) Gadama, Richard Gracious; Hofmeyr, J. W.
    This research work is first historical and theological study on the women in charismatic churches since the inception of the charismatic movement in Malawi in 1970’s. It is a historical and qualitative empirical research about the critical roles and experiences of women in the Charismatic Movement in Malawi. It therefore uses a feminist narrative method of enquiry. In order to get a full picture regarding the roles, and experiences of women in the Church, the study used the following research methods besides the historical: in-depth interviews, group discussions and participant observation. A group of twenty-nine pastors' wives from PAWLP are randomly selected and interviewed by the researcher. In addition, several audit focus group discussions are carried out in various Charismatic congregations under study. During these interviews, 150 church members i.e. men, women and the youths are also interviewed in order to determine different congregations’ perception on the roles of women in the Charismatic Churches in Malawi. In a nutshell, the purpose of this study was to investigate the history of the role of women in the Charismatic Churches in Malawi. By presenting a synthesis of the various perspectives on the experiences of women participation in the Charismatic Churches, this study has demonstrated that doctrine, ecclesiastic congregation and culture of society influence the participation of women in different positions of the Church. All these are embedded in patriarchal ideologies. The research hypothesis was that much as it seems that many Churches are now allowing women to take different roles in the church, Charismatic denominations seem to lag behind, as the core roles in the Church are monopolized by men while women take the more traditional roles. The research findings have shown that the charismatic churches allow few women to take leading roles in the church while men still dominates in church positions and in church activities in the charismatic churches. The critical analysis of the history and experience of women in the charismatic churches in Malawi has necessitated the re-reading of the Bible and critically analyzing it with the lenses of history of the religious revival background that is fortified by feminist theology, human