Doctoral Degrees (Systematic Theology)
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Browsing Doctoral Degrees (Systematic Theology) by Advisor "Strauss, S. A."
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Item Open Access Christian marriage and family life in the African context(University of the Free State, 1999-11) Kauuova, Werner Rihungira; Strauss, S. A.English: The African Christian is in search of biblical principles when it comes to marriage and family life. The purpose of this dissertation is to provide means by which Christians in marriage and family can come to understand better that part of life in which they spend most of their time and energy. The dissertation has been divided into six chapters. Chapter 1 is the introduction. It gives an overview of the problem we are investigating. It also provides us with a historical background to the preaching of the Gospel in Africa. The argument in this chapter is that the missionaries were in total disregard of the African culture when they preached the Gospel. As a consequence the African converts rejected their own culture without any concrete understanding and accepted the culture of the missionaries that came with the Gospel. The result is that we are sitting with a Christianity in Africa that does not give answers to African problems, and in this regard, to marriage and family life. Chapter 2 deals with the traditional marriage customs in Africa. This chapter provides us with the context. It gives us a picture of marriage and family life in traditional Africa. Chapter 3 gives the Biblical theology for Christian marriage. The Bible as the Word of God plays a major role in this paper. There are issues that are particular to a specific culture, and there are principles that are applicable to all Christians. This chapter also serves as a reference to the chapters following it. The Biblical foundation that is established here comes back in Chapters 4 and 5. Chapter 4 gives answers to marriage and family life challenges. The approach in this chapter is to take the African context seriously and to apply the principle of continuity and discontinuity critically and responsibly. The Word of God has to triumph at the end. Chapter 5 deals with the family. The relationship between husband, wife and children is approached from a Biblical perspective. Leading a healthy family life is also a sign of growth. Christians need to grow. We cannot just remain like babies and drink milk from year to year. In Chapter 6 we make our concluding remarks and discuss the way forward for Christian marriage and family life in the African context. It is not optional for Christians to apply Biblical principles into their lives, it is an obligation. In this globalising and secularising world Christians need to spend more time in studying the Scripture so that they will know how to apply it in their daily lives. My stance as an evangelical Christian in Africa is also evident in this research. I tried to be as objective as I could in my approach, but it is not possible to be totally objective. This statement should not serve as an excuse for any child of God to act irresponsibly, but we must try to make His truth known to all men.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 Die Heilige Gees as bewerker van eenheid in die liggaam van Christus(University of the Free State, 2008-11) Venter, Jacob Johannes; Strauss, S. A.English: Pope Benedict XVI issued a declaration on 10 July 2007 which had an immense impact in the press. According to this declaration, the Pope made it clear that there is only one true Church of Jesus Christ, namely, the Roman Catholic Church, and that all other churches are only Christian communities. These “communities” are called “the separated brethren”, and they are to be persuaded to return to the “one true Church”. The problem is the fact that many different denominations really do exist, and how will the Church become one? It will be shown in this study that Spirit Unity is the one greatly neglected aspect by the Church, although it should be the most important. In this thesis (Section II) the aim will be to obtain an historical view of the development of theology from different theological perspectives with regard to Spirit Unity, in order to come to a clear conclusion of acceptance or neglect of this important matter. In this regard, five theological perspectives will be discussed: (1) The Contribution of the Apostolic and Church Fathers, (2) The Theology of the Middle Ages (e.g. Roman Catholic Theology), (3) Prostestant Reformed Thought, (4) Pentecostal-Charismatic Thought, and (5) Modern Ecumenical Theology. In Section III exegesis will be done on relevant New Testament portions of Scripture in connection with Spirit Unity. The importance of exegesis will be emphasized in order to come to correct theological conclusions with regard to unity. In Section IV theological discussions will be done, firstly, on the Holy Spirit the Paraclete, with special emphasis on the intimate relationship between the risen Christ and the Holy Spirit - a very important aspect for later theological discussion. The conclusions of Section II with regard to the different theological perspectives on Spirit Unity, will further be evaluated in Section IV on the basis of the exegesis of Section III. It will be pointed out that Spirit Unity is greatly neglected. An important matter in my theological research is that I have identified different forms of unity (altogether 13, but there may be more). The different forms are: Hierarchical Unity, Confessional Unity, Denominational Unity, Ecumenical Unity, Sectional Unity, Structural Unity, Mystical Unity, Invisible Unity, Sacramental Unity, Charismatic Unity, Dogmatic Unity, Unity in Diversity and Spirit Unity. The latter is actually the allother- inclusive Unity which should be the determining factor for all other forms of unity. All other forms of unity are limiting, because only those believers who accepted a certain form of unity will be united by that specific form of unity. The Church or Body of Christ are cocooned. Division is not eradicated, because the Body of Christ is only segmentized again. Spirit Unity on the other hand, is all inclusive, and therefore does not disregard or cancel out the others, but adapt all other forms of unity to his will, if it is subjected to the Holy Spirit. Spirit Unity must become a practical reality, or else there will never be unity at all. The Holy Spirit will have to obtain his rightful place in the Church, also with regard to unity, because His objective is to guide the Church to reach true Spirit Unity.Item Open Access Skoonheid, harmonie en wysheid: reformatoriese ontwikkeling van 'n transmoderne idee in die teologie(University of the Free State, 2010-12) Swanepoel, Cornelius Alwyn; Strauss, S. A.English: Captivity is something the people of God always ought to break out of as soon as possible. This is the case especially with regard to our theology. At the beginning of the twenty-first century, it seems that both modernistic and postmodernistic captivity are real dangers to be reckoned with in theology. Reformed theology is not above these potential captivities and can be caught up in the grip of scholasticism and modernism, but also of mysticism and postmodernism. The aim of this study is to address these issues in a reformed way with a transmodern approach. It is an approach which strives to avert the captivity of both modernism and postmodernism while taking along certain treasures in the exodus to God’s new world. Giving account of this, presupposes an approach and view of reality that can account for certain theological, philosophical and hermeneutic commitments. This is done through developing a transmodern idea in a reformed way using a triad: beauty, harmony and wisdom. The aim is to stimulate a wholesome idea built upon the gripping of the covenant drama in the Word (beauty), reckoning with multiple voices in God’s church throughout the ages (harmony), and practical-poetic interrelations within the applicable context (wisdom). It is a vision that accounts theologically, philosophically and hermeneutically with a historical consciousness against the rationalistic, historicistic, linguistic and social one-sidedness that came forth at definitive turning points in history. However, this vision uses with appreciation some developments and the unfolding which took place in the mentioned aspects of reality. The reformed developing of a transmodern idea uses specific key disciplines of theology – Biblical theology, historical theology and apologetics. These disciplines are used to approach the hermeneutic process from three different vantage points – beauty, harmony and wisdom. The objective is to account for the movement between Text and context with the aid of a reformed transmodern idea which is lucid and easy to grasp yet vital and comprehensive. The mentioned key disciplines also functions as bridging disciplines in theology which helps to effectively keep sight of the larger context. For this reason these disciplines receive more attention in the suggested approach.Item Open Access The uniqueness of Jesus of Nazareth and the future of the human race(University of the Free State, 2004) Mosoeu, Emmanuel M.; Strauss, S. A.English: This thesis addresses the fundamental problem of whether Jesus Christ can still be thought to be that very decisive, absolute and unsurpassable revelation of God. And you may rightly ask: If this is the case, then what has gone so drastically wrong about that which was taken for granted for so long in the Christian world? The truth of the matter is that today Christianity is remembered mostly by its systematic destruction of the other-me than by its perennial preaching of love of neighbour. Yet only yesterday Christianity seemed to make the whole world go round as “the only reliable religion” capable of answering adequately the very deep spiritual recesses of the human heart and human finitude in general. Today that privileged position has drastically changed. Christianity’s traditional bold claim of being a unique kairos moment in human affairs, in which God’s self-communication cannot be surpassed in anyway by any other religion, is seriously challenged. But lovers of this religion or this “New Way of Life”, with their immense faith; and in their hope against hope, refuse to throw in the towel no matter the cost. They are now doing their level best to save authentic Christianity from the systematic and rigorous onslaught, which opposes the Christ event as a “very specia l and absolute” theological locus classicus in human affairs. While these concerned, honest and committed Christians try to restore the healing face of the Christian faith, critics of religion (with their many faces), especially those of the Democratic Rule, give them sleepless and anxious nights. Indifference among the latter towards “who Jesus Christ is” is well pronounced; while confusion, divisions and scandals among the former about how Jesus Christ ought to be understood, are today well documented and are making headlines on regular intervals in the media and even within churches themselves. This research joins these lovers of Christianity by proposing an alternate route in answering the perennial double question: “Who do people say that I am?” and “Who do you say that I am?” (cf. Mk 8:27-30). This alternate route is built on God’s Promises to Abraham without whom the universal uniqueness of Jesus the Christ = the Messiah would be concealed, disfigured and seriously betrayed. God’s Promises to humanity through Abraham are the historical theological foundation of human salvation in all its mysterious beauty. And within this amazing mystery of God’s Plan of our salvation, Sarah, Hagar, Mary, and Khadija 1 , equally play a crucial role. In addressing this problem of Jesus’ uniqueness in the totality of human history, this thesis contrasts and juxtaposes three pillars of authentic revelation namely, the reality of our fallen human nature, the incarnation of the Christ = the awaited Messiah in Jesus of Nazareth, and Muhammad (p.b.u.h.), to date, as the last Witness (Prophet) of God’s revelation. These trinitarian pillars of our salvation are firstly pressed and shaken together, and are then put into a serious healing tension with each other for the enrichment of all peoples of the human race. The thesis argues strongly that the universal salvific truth lies in the fact that the theological watershed of human salvation has already been sealed irreversibly between God’s covenant with Abraham and God’s covenant with humanity at Pentecost; and that Muhammad (p.b.u.h.) is the last reliable Testament/Witness of this universal, historical truth. Constantinian Christianity, in its many faces, is here held responsible for corrupting this universal truth up to our own time. Byzantine, papal and colonial evangelism will go down in history as the most heretical and corruptive Christian traditions that have ever emanated from that Constantinian Christianity. This thesis concludes by calling all Christians of goodwill from Orthodox, Protestant and Roman catholic communities firstly to authentic acceptance of Kubler-Ross, and then repentance of John the Baptist in order to stop the further corrupting of Jesus’ name where it is still being used to mean anything, everything and nothing today and beyond. The sin of Supersessionism, the sin of Hagarism and the sin of ecclesiastical timocracy (idolatrous sin of seeking first the kingdom of the Church), are here exposed as heresies and setbacks in the universal enrichment of all peoples of the human race. These are sins that have systematically concealed, disfigured and seriously betrayed (like Judas) the true universal meaning of “who Jesus of Nazareth really is” concerning the salvation of every human being from primordia l time of the Fall to our generation of today and beyond.