Doctoral Degrees (Systematic Theology)

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    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.
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    Skrif en kerkorde: enkele konstantes vanuit 'n veelkantige beeld
    (University of the Free State, 2003-09) Celliers, Albertus; Strauss, P. J.; Tolmie, D. F.
    English: The viewpoint for this dissertation is that God still speaks through His Word and Spirit to His church about the latter's fundamental nature and order. From this it can be concluded that the church is continuously being called to listen to the Word so that. under the guidance of the Holy Spirit. it can remain church in and for it's time, as God intended it to be. In the first section of the dissertation it is clear that the Word shows a unique, complex multifaceted image of the church. At times, it even shows contradictory views. and in many instances demonstrates a reflection of the demands of circumstances. It also reflects something about the dynamic way in which the Lord enables His church to be church in its particular circumstances. In the second section of the dissertation. the constants which appear the most in the corpusses. are taken collectively to form the outlines of the nature and order of the church. It goes without saying that these issues are restricted to what is important for the functioning of the church. It became clear that the church originates from God. in that His Spirit. within the framework of the covenant. ties individuals to Him in faith, on the grounds of the atonement work of Jesus Christ, thus including them in His church. These . individuals are tied together in Christ and cannot function without one another. The church is thus by nature a corporate unit. whether universally as the new Israel. or in its more visible state as a local congregation. Furthermore. because of its origin. the church exists as a seperate group of people in the world with the responsibility to hold fast to the gospel of Jesus Christ. and thus to be equipped to be God's witnesses in the world. As far as the organizational aspects are concerned. it is clear that the church is both in her universal and local state, an integrated entity. In this regard. it is important to realize that Jesus Christ himselfis the structure of the church. and see at the same time to it that it is being served in an orderly fashion. Within the scope of this structure. every member has a Godgiven clerical responsibility. At the same time. existing ministeries form. together with the Spirit. the skeleton that makes the congregation a dynamic. motivated body on the move. These specific ministeries are charismatic in origin. function non-hierarchial in . the congregation and have the responsibility to instruct the congregation in especially the teaching of the gospel. The reason for this is to enable, the congregation to adhere to its calling for obedience, love. and witness, and that the church's particular existence can be maintained. In all of this there is a definite openness for change depending on the demands of circumstances. In the third section specific implications for church order were highligted from the constants, which should be addressed in one way or another in all church order to avoid pragmatism and arbitrariness on the one hand. and to create space on the other hand for diversity of the demands oflocal circumstances. In the course of the dissertation, reference is made to both the traditional Reformed church order as it manifests itself in the Dutch Reformed Church. and some newer models which have come to the fore in the place of the traditional order. It became clear in the discussion that both sides show partiality. Although the demands of circumstances contributed to this. it is especially the new models that are standing on wavering Scriptual truths.
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    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.
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    Teen die hele wereld vry: J.D. Vorster as 'n neo-calvinis in die Nederduitse Gereformeerde Kerk 1935-1980
    (University of the Free State, 2004-05) Langner, Daniël Johannes; Strauss, P. J.
    English: The Dutch Reformed Church (DRC) was in the twentieth century a key player in South Africa. Not only on ecclesiastical grounds, but in the South African society the DRC has exercised great influence. During this time J.D. Vorster was as a neo-calvinist and Boere-nasionalist, a prominent church leader in the DRC. He was for 26 years a member of the moderamen of the Cape synod. From it he was 22 years Actuarius and 4 years Moderator. He served 16 years on the moderamen of the General assembly from the DRC. In 1962 and 1966 he was elected as Actuarius, in 1970 as moderator and in 1974 as deputy chairman of the General assembly. J.D. Vorster played a key role in the writing of a new church order for the DRC in 1962. The same church order is being used today. From today’s perspective, yesterday is in many ways a diffrent and unknown land. To understand the new paradigmshift in the DRC and South African society in full one must study the old paradigm. The ministry of J.D. Vorster as an angle of incidence give a new perspective on already known history. The hypothesis in this study is that J.D. Vorster has been playing an important role to establish a distinctive neo-calvinism as an extensive school of thought in the DRC and Afrikaner community. The interaction of calvinism, neo-calvinism an Afrikanernationalism with the threatening of black nationalism and Britsh imperialism for the Afrikaner identity, language, economical well being, safety and freedom has lead to a distictive neo-calvinism in the DRC, which can be characterise as Boere-calvinism. J.D. Vorster called it Boere-nationalism, distictive calvinsm, South African calvinism. According to J.D. Vorster the biggest characteristic of Boere-calvinism is that God has planted the Boer nation as Christians in South Africa with an own unique identity. On the surface calvinism, neo-calvinism and Boere-calvinism are the same. The big diffrence between neo-calvism an Boere-calvinism is the role of Afrikanernationalism in the futher development of the kuyperian antithesis between right and wrong, Christian and non-Christian in the society. As exponents of the the kuyperian neo-calvinism, the members of the Afrikaans reformed churches intpreted Kuyper’s antithesis on such a way that all the (good) Afrikaners stood on the same side of the antithesis. Church leaders as J.S. Gericke, A.P Treurnicht, J.D. Vorster and F.J.M. Potgieter have take the lead after the Cottesloe-churchcouncil to defend and justify apartheid in an abstract dogmatical language as a Biblical principle. The defenders of apartheid were blind for the social injustice and immorality of the system. In time apartheid has embraced the whole Afrikaner community with social, geographical and also religious apartheid. Warning voices were ignored and discredited as liberal and disloyal Afrikaners. The consequence was that the Boere-calvinism developed in time in an ideological school of thought.
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    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.
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    The spirituality of Andrew Murray Jr. (1828-1917): a theological-critical assessment
    (University of the Free State, 2006-11) Lee, Hee-Young; Britz, R. M.
    English: Andrew Murray Junior (1828-1917) is an internationally known theologian who is famous for his deep and profound spirituality. His mature spirituality led him to be an influential Christian, minister and leader of the Dutch Reformed Church of South Africa to which he belonged. Moreover his over two hundreds masterpieces make him still influential in the world. This study started with the burdensome enquiry of a pastor who had served in a Presbyterian church in Korea. Looking at churches that were gradually secularising but not being aware of the facts, he asked of the Lord of the churches and of himself a question: “How do I effectively let them know their situation that goes against the Bible truth?” Discovering Murray gave him an answer to this question. This study aimed to analyse Murray’s spirituality and its development in the course of his life time diachronically and synchronically, and to identify the main influence on Murray’s spiritual development. Surveying various applicable primary sources, this study identified three stages of spiritual development in Murray’s life time: The first stage (chapter 2) covered with the period between the years from 1828 to 1845. This study identified the period as the ‘formative period’ of his spirituality. During this period, he had been at Graaff-Reinet (1828-1838), and was at his Uncle’s home in Aberdeen (1838-1845). While Murray was at Graaff-Reinet, he was much influenced by his godly parents, especially his father Andrew Murray Senior (1794-1866). The atmosphere of the Graaff-Reinet home was reverence itself. Murray Sr.’s wisdom and authority had never failed the obedience of his children. This influence continued even in his children’s adulthood. Murray was not excluded from this influence. When Murray was in Aberdeen his father’s influential spiritual inspection continued through letters. His father’s advice was never ignored, nor questioned by Murray. So this study calls the specific characteristic of Murray’s spirituality of this period ‘receptive.’ He received everything through his father’s instructions, which had been deeply engraved in his heart, which in turn meant that his father’s instructions worked as a screening device for Murray’s cognition. After finishing his study at Aberdeen, he went to Holland for further study. The second stage (chapter 3 and 4) of his spiritual development was the period when he stayed in Holland (1845-1848), and worked in the Bloemfontein pastorate as a minister (1849-1860). This study calls this period a ‘developing time,’ because throughout this period, he struggled with spiritual matters differently from the previous stage. When Murray was in Holland he experienced his conversion. It was a refreshing experience after a long spiritual struggle with his feelings of sin. The experience renewed his calling to God’s ministry, even though shortly after the experience he still struggled with sin. This was representative of his experiences during his stay in Holland. His father’s spiritual inspection by letters was duly continued during this period too. Murray’s first ministry began in Bloemfontein. It was a hard time for the young and inexperienced Murray. However, this period exerted no less influence on his spirituality. Theoretical knowledge that he had learnt was tested in the field. His knowledge now gradually became practical. This was different from the period when he was in Holland. His father’s spiritual and practical inspection was still continued through letters and sometimes with visitation. After finishing his first ministry successfully, he received a call from the Worcester pastorate (1860). The third stage (chapter 5 and 6) which this study refers to as the consolidation of his spirituality, covered his ministry in the Cape Colony (1860-1917). During this period, he served in three congregations: Worcester (1860-1864), Cape Town (1864-1871) and Wellington (1871-1906). After retiring from his active ministry (1906), he spent the rest of his life at Wellington (1906-1917). In the course of this period, he experienced two clear-cut experiences which profoundly deepened and widened his spirituality. The one was the Worcester revival, the other was his divine healing experience. However, the former was more decisive to his spirituality. After experiencing the revival experience, his conviction in faith and power in ministry was astonishing, compared with the previous period when he was in Bloemfontein. It is difficult to find, in his diary and letters, such words like ‘doubt,’ ‘weak’ or ‘lack of prayer,’ etc. This experience was also to be the direct catalyst for his abundant writings. Murray’s divine healing experience was also a clear-cut experience. This experience led him to change his established perceptions of sickness and disease. It widened his spirituality. It also reinforced his simple faith and simple prayer. Conclusively, Murray’s spirituality was a true Christian spirituality. It was faithful to the contemporary spirituality of the Dutch Reformed Church of South Africa, and it was mainly influenced by his father Andrew Murray Senior. This fact shows us the importance of Christian home for nourishing children’s religious commitment and for spiritual maturity in their ongoing life.
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    A theological evaluation of ten major creation theories
    (University of the Free State, 2007-09) Arnold, Thomas Patrick; Verster, Pieter; Riekert, Fanie
    English: What does the Bible say God did when He created the heavens and the earth? The study begins by investigating genres of creation texts and stating hermeneutical principles. The claims of ten creation theories are evaluated by Bible creation texts. The ten creation theories investigated are: pre-creation chaos, initial chaos, title or summary, young earth scientific creationism, theistic big bang, old earth day-age progressive creation, literary framework, creation revealed in six days, gap or ruin-restoration, and historical land (Eden/Promised Land) creationism. The most exegetically supported claims of the ten theories suggest a combined eleventh theory. Four diagnostic questions sort all eleven theories into groups. The questions are: Does the Genesis 1 text indicate the days were six daylight-evening-nighttime-morning-cycle days, or six long day-age geologic eras? Did God create orderly cosmos and unfinished earth during the beginning, or was there chaos God transformed into cosmos in the six days? Were the stated life kinds created once, or twice? Did God create the heavens and earth in the beginning, or in the six days? The eleven theories are evaluated by Bible creation texts related to the question, and theories with claims counter to the creation texts are progressively eliminated. Only the eleventh combined theory emerges. Finally the most exegetically supported claims of the ten theories are correlated into a fully described eleventh combined creation theory—two-stage Biblical creation (2SBC). Stage one: In the beginning time (rē'shît inherently means a time period) God created the heavens and the earth; but at the end of that time, earth was declared uninhabitable, uninhabited, and darkened. The perspective of the apparent Narrator of stage two was established. Stage two: By eight command units involving six day-night-cycle workdays God made planet earth lighted, habitable, and inhabited. (The Bible neither explicitly affirms nor explicitly denies time passage between the days, so caution is urged with Payne’s proposal.) The tôledôt (colophon?) in Genesis 2:4a ends the two-part narrative. Since the length of the beginning time is unstated by the Bible, two-stage Biblical creation claims a Biblically undated universe and earth creation (UEC).
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    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.
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    The spirituality of Black Hebrew Pentecostals: a study of two religious communities
    (University of the Free State, 2009-04) Sherron, Fred Gilbert; Venter, Rian
    English: The new interest in spirituality forms the background to this research. In step with prominent scholars in the field of spirituality the following working definition for spirituality has been adopted: “Spirituality is an experience in the presence of the Creator and the dynamic transforms us”. The spirituality of various religious traditions has been described. Black Hebrew Pentecostalism is one rich tradition that has been hidden from the view of scholars. This research is an attempt to address this issue. The research problem enquires whether there are unique features to this religious tradition and its corresponding spirituality. Two communities in New York (USA) have been selected for research purposes. Methodologically, literature and empirical research approaches have been employed. A specific contribution has been made to the discipline of spirituality by mapping a qualitative method for studying the spirituality of a religious tradition. In conversation with major scholars a unique set of constituent dimensions for spirituality has been identified; when used as questions during empirical research this could disclose the main feature of spirituality. In studying the two communities of Temple El Shaddai and Gideon Knights Freedom Church of Jesus Christ specific attention was given to the following issues: contextual background, distinctive spiritual features, normativity and authority, theological views, notions of transcendence, distinctive morality, the dynamics of the divine-human relationship and its impact on spirituality. To determine synthetically the profile of the spirituality of Black Hebrew Pentecostalism not only the research results of the two communities were compared, but two additional research strategies were employed: the study of related spiritualities (e.g. that of the Lemba communities, Pentecostalism, Traditional Africa and African-Americanism) and the use of various religious typologies. These help highlight the main and unique elements of Black Hebrew Pentecostal spirituality. The research has disclosed that this religious tradition has unique features that have resulted in a unique spirituality. Here are some of the main constituent elements: o Black Hebrew Pentecostalism integrated the perspectives of two religious traditions – Judaism and Christianity - to form a unique tradition of its own. The faith and concomitant spiritual practices are experienced as coherent. o A string focus on social identity accompanies this spirituality. Without social realities like racism this spirituality cannot be appreciated. o Identity markers like symbolism, ritual, theological conviction and ethical practice functions strongly to determine and maintain spiritual identity. o Normativity and authority which inevitably influence spirituality are located in both the leader of the community and the Bible. o Time-cycles function prominently especially concerning the honoring of the Sabbath and Old Testament Feasts. o Morality and strict moral codes are intimately intertwined with spiritual experiences. o The naming of the divine is exceptionally critical and is another outstanding characteristic of this spirituality. o Spiritual maturity can be defined in terms of power and this is related to the social identity of the tradition. o The spirituality integrates the life of followers and supports them to cope with existential challenges. This research has made contributions, not only to the general corpus of knowledge of this religious tradition, but also to the academic discipline of spirituality.
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    The cradle of congregationalism in the Lower Orange River Valley 1902-1952: a church historical study
    (University of the Free State, 2009-11) Van der Linde, Henry William Daniel; Britz, R. M.
    English: The intention with this research was to remedy a deficiency in the Congregational historiography in respect of the work done by that denomination in the North-western Cape. The Dutch Reformed Church was the first Christian denomination to undertake mission work among the indigenous people in the area in the 1870s. A scientific treatise on the work done there was covered by the Rev. J.A.J. Steenkamp in his M.Th. Dissertation which was accepted by the Stellenbosch University in 1953. The title of the dissertation is Die Christe like sending fangs die benede Oranje met besondere verwysing na die werk van die NG. Kerk in Korannaland Apart from this, only a few commemorative brochures were published in which the history of the work done by the Dutch Reformed Mission Church and the Congregational Church is reflected. The one written by the Rev. D.H. De Villiers, entitled, Ebenhaeser, 1875 - 1950 was to mark the 75th anniversary of the work done by the Dutch Reformed Mission Church at Upington and its environs. The other by the Rev. S. Damon was entitled, Die verhaal van vyftig jaar van Congregational kerk werk (sic) in the Noordweste, 1902 - 1952. This brochure was issued to coincide with the golden jubilee celebrations of the Congregational churches' work in the area. Both were written in popular form and intended for the member in the pew. Over and above these there is still the unpublished autobiography of the Rev. Damon entitled, Lewenservaringe van eerw. Saul Damon oor die ajgelope eeu. This was done to mark his 1001 h birthday celebrations and contained his memoirs. However, none of these were by any means scientific studies. In the absence therefore of a scientific study on the involvement and contribution of the Congregational Church in the area this study was undertaken as a modest attempt at remedying the deficiency. Areas covered in this study include the schism in the Dutch Reformed Mission congregation at Upington at the beginning of the 201 h century; the involvement of the Congregational Church in the situation; its settlement and contribution to the community. The entry of other denominations in the area once it was opened up made co-operation among the local churches particularly in the field of education, possible. It is to the credit of the Congregational church and its minister, Rev. Damon, that the first secondary school for people of colour was opened up in 1943 at Upington. In the economic depressed situation which prevailed in the country in the 1930s caused unemployment with its concomitant hardships. Under these circumstances the Congregational church responded to the need of its members who were adversely affected by it. The farms bought by the Upington church along the Orange River in the vicinity of Keimoes were converted into settlements. There the members with an interest in agriculture could rent plots and in that way make a fresh start again. Although the area is relatively far removed from the bigger centres it was not entirely left unaffected by developments which took place elsewhere in the country. A case in point was the 'Roaring Forties', as that period is referred to here. The creation by the Government of the day of a Coloured Advisory Council in 1943 caused divisions within the ranks of the community. Some rejected it outright while others were prepared to give it a chance. Two leading members of the Upington Congregational church accepted nomination on this Council, viz. the minister, Rev. Damon and the treasurer, Mr. A.J. Ferreira. But it did not deteriorate into open animosity in the community as was the case in other parts of the country. Another development during the 1930s was the Church Union discussions among the Congregational, Methodist and Presbyterian denominations. The local churches in the Gordonia and Kenhardt districts were also invited to state their position on the issue. Their reaction was on the whole negative which to some extent could be ascribed to the fact that there was no Presbyterian presence in the area. In the end the expected merger did not materialise. For more than forty years the Congregational churches operated as a group under one minister. With the passage of time it was realized that the situation became untenable. The experiment in the early forties to settle an assistant minister there did not produce the desired effect. The alternative was decentralisation and when it was implemented in 1946 it proved ultimately to be a viable option. Church extension was started in the 1930s when Prieska was developed as an outstation of the Upington church. Work among the African section of the local community can also be seen as church extension especially when the group who severed ties with the Upington church in the late 1920s was persuaded in 1935 by the Rev. Damon to return to the Congregational fold. Although this congregation operated as a separate local church it was always ministered to by the minister of the Upington church. The development of outstations by the Upington, Keimoes and Kenhardt churches in some instances in areas far beyond the boundaries of the mother churches can also be seen as a form of church extension for by these outstations a Congregational presence was established which in time to come could develop into full status local churches. Although this study only covers the first fifty years of the Congregational Church's work in the North-western Cape it is hoped that it will serve as an incentive to others to undertake research into the period subsequent to 1952.
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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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    The prophetic voice of the South African Council of Churches after 1990: searching for a renewed Kairos
    (University of the Free State, 2010-05) Göranzon, Anders Bengt Olof; Strauss, P. J. (Piet)
    English: This thesis is a study of how the prophetic voice of the South African Council of Churches (SACC) has changed over time. The focus is on the relationship between the SACC and the South African government of the day. The thesis analyses central texts from the National Conferences of the SACC held from 1969 to 2004. The analysed texts are Minutes and Resolutions, General Secretaries’ Reports, and the Presidents’ Addresses. The thesis asks how the prophetic voice has changed since 1990, which is chosen as the cutoff year. This choice was not a matter of course. 1990 was the year when Mandela was released and the liberation movements were unbanned; but 1994 could be seen as the more obvious alternative. The author argues that the role of the SACC had already changed by 1990. The period between 1990 and 1994 is different from both the time before 1990 and the post-1994 situation. With the use of a method built on hermeneutical and discourse theoretical premises, a number of orders of discourse are delimited. In the first reading the prophetic voice is analysed in relation to intersectionality (with ethnicity, religious diversity, gender, and social class as suborders of discourse), violence versus non-violence, HIV and AIDS, and the Zimbabwe issue. A number of different discourses are discerned, some of them based on terminology borrowed from the Kairos Document. One paragraph treats the HIV and AIDS pandemic as a case study that deals with how the prophetic voice has been articulated within the different orders and sub-orders of discourse. Special attention is also given to the relationship between a prophetic ministry and a moralising ministry (which also is a kind of prophetic ministry). With inspiration from Walter Brueggemann’s theories about Mosaic and Davidic trajectories in the Old Testament, the second reading deals with the relationship between ‘the prophetic voice’ and ‘reconciliation’ as two nodal points in the material. Discourses that are discerned here are the ‘Davidic Prophetic’, ‘Mosaic prophetic’, ‘State Theology’, ‘Church Theology’, ‘Prophetic Theology’, ‘Development’, ‘Liberation’, ‘Nation-building’, ‘Critical Solidarity’, and ‘Critical Engagement’ discourses. With the sub-title of the thesis, the author argues that the SACC is searching for a renewed Kairos (or focus). After the dismantling of apartheid, the question is whether or not this focus is found. In the final discussion, reconciliation (and unity) is put alongside justice, development alongside liberation, and liberation alongside reconciliation.
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    Hope in suffering: an African interpretation of Jesus’ resurrection
    (University of the Free State, 2010-08) Banda, Lameck; Venter, R.
    The research project discusses Hope in Suffering: An African Interpretation of Jesus’ Resurrection. It develops an appropriate hermeneutic for Jesus’ resurrection from the African perspective. This is because interpretation of Jesus’ resurrection remains insufficient in African theology. Generally, Africans understand Jesus’ resurrection as liberation from spiritual forces. However, this is inadequate in the African context of suffering. Hence, the research addresses the problem by developing a hermeneutic from an African perspective which provides hope in suffering. In order to understand how the resurrection has been approached in the scholarly world, chapter one surveys various interpretations of the Easter event as articulated by Bultmann, Barth, Pannenberg, Moltmann, Sobrino, Wright and Crossan. The main motif from these interpretations is that the resurrection affirms Christian faith as ultimately based on the triumph of God’s justice in the situation of suffering. However, most of these theologians neglect critical issues that affect common people in contexts of suffering. In the second chapter, it has been argued that the quest for an African interpretation of Jesus’ resurrection needs a thorough understanding of the trends and tenets of theology in Africa. Thus, African theology forms the basis on which African interpretation of Jesus’ resurrection is sought. The researcher focuses on theological trends in sub-Saharan African thinking in this pursuit of an African hermeneutic for hope in suffering. The research surveys the hermeneutical approaches to Jesus’ resurrection in Western, Latin American and African Feminist theological thoughts. The analysis of these hermeneutical approaches in the third chapter reveals that most of these approaches are actually articulated ‘from above,’ which makes them unable to address the plight of the poor and deprived in the African society. Hence, it is necessary to develop an appropriate African hermeneutic of Jesus’ resurrection which embraces an approach ‘from below’: an approach from the premise of the radical transformation of systems in society. It is further contended in the research project that African experience of suffering is the specific framework within which the interpretation of Jesus’ resurrection is sought. Therefore, chapters four and five discuss the effects of suffering on the sub-Sahara African scene. While chapter four looks at the general perspective of suffering as a hermeneutical horizon for interpreting Jesus’ resurrection, the fifth chapter gives specific portrayals of suffering in Africa. The two chapters stress that despite the nature and reality of suffering, hope of victory over the terrors of poverty, refugees and wars, and HIV/AIDS is assured in Jesus’ resurrection. The research project also discusses the biblical perspective of suffering and resurrection. What clearly comes out in the Bible is that the situations of pain and suffering lead to developing and sustaining of faith in the resurrection. The resurrection demonstrates God’s intervention in the people’s experiences of suffering. In this way, God showed that he is the God of justice who grants life and hope to the lifeless and hopeless. The sixth chapter therefore, emphasizes that despite the form through which suffering may appear in the Bible, God through the Easter event remains an ever present and powerful source of hope in suffering. In the last chapter, it is suggested that the developed African interpretation of Jesus’ resurrection in the context of suffering requires embracing specific principles of Christian spirituality and ethos, and a clear direction with specific guidelines for continued research on the subject. Above all, an African hermeneutic of Jesus’ resurrection needs to affirm that hope in suffering ultimately lies in God’s ability to transform people’s lives in Africa. Their participation in the divine process of renewal is a response to God’s work of renewal.
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    Die God-wêreld verhouding in die kontemporêre geloof-wetenskap dialoog: die bydrae van J. C. Polkinghorne
    (University of the Free State, 2010-11) Pieterse, André; Venter, Rian
    English: i. Since the Enlightenment scientific development has led to a world view that can be described in a mechanical way. In a modernistic world, processes in creation were described in a deterministic way, while causality moved God’s involvement in creation to deism. The uncovering of the quantum world and the insight that creation also displays a contingent character in different areas, brought about a new cosmology and made the question about divine action more relevant. The problem was that science could not understand and declare happenings in creation, solely from a physical point of view. In the post-modern world, reformed theology professes God as acting in both a transcendental and immanent way. A new cosmology required a reformulation of the traditional doctrine of Providence and testimony concerning divine agency. Polkinghorne, as a prominent scientist/theologian suggests that a Trinitarian God is acting in the cosmos and that both science and religion co-operate in a complementary way to display God’s divine action. This proposal could be promising for reformed theology. ii. The core question in this study is: can Polkinghorne’s understanding of how God acts in the world, contribute to the broadening of a traditional doctrine of Providence? To answer this question, there must be a clear understanding concerning the relationship between science and religion. iii. The question of how God acts and Polkinghorne’s eventual contribution is derived from these different models. The present debate necessitates a new relationship between science and religion, as traditional approaches failed to appreciate the unity in creation. iv. Polkinghorne’s proposal on how God acts, links with other more recent models, which focus on an inter-disciplinary approach. This approach benefits from the insight obtained from both the physical and human sciences. v. This broad review leads to Polkinghorne’s cosmological proposal. His epistemology is based on critical realism that utilizes the concept of dual- aspect monism in order to defend an anti-reductionistic perspective on reality. This metaphysical outlook enables him to revaluate the physical reality from a Trinitarian confession of eschatological hope. vi. Polkinghorne suggests a complementary relationship between science and religion, where both disciplines can function harmoniously. Theology as equal partner of science answers the meta questions that transcend scientific observation. vii. Polkinghorne professes a Trinitarian God that is personally involved in his creation, in such a way, that His temporal and kenotic nature comes to the fore. This transcendental/immanent act of God’s self-revelation, culminates in the incarnation of Jesus Christ as the Resurrected. viii. Acts of God are recognizable in a Natural Theology that respects the relationship with science. God acts holistically within an open cosmos that has been intelligently designed and is anthropically balanced. The conveyance of divine knowledge takes place within complex systems, like the chaos theory, which is an interaction between chance and necessity. This is recognizable to man that developed self-consciousness through a process of evolution and implies a process of continuous unfolding, from and towards complexity. Man is working in cooperation with God, who sometimes works under exceptional circumstances in extraordinary ways, of which the resurrection of Christ is a testimony. ix. A reformed understanding of Providence is traditionally divided into three different areas of divine action, namely upholding, governance and co-operation. The Trinitarian God maintains and governs the whole cosmos which culminates in the incarnation and resurrection of Christ. That is the strength of this approach. The primary focus is soteriological. The shortcoming on the other hand, is a limited cosmological focus and an under- estimation of scientific insights. These are two elements that necessitate this study. x. The methodological interaction of scientific hypotheses in Polkinghorne’s proposal is definitely strange to a traditional, reformed perspective. The central focus and starting point of his approach, namely a Trinitarian relationship that expresses itself in the resurrection of Jesus, agrees however with a traditional view. He offers a definite contribution towards the reformed doctrine. His contribution can be summarized as follows: xi. Firstly, a complementary relationship between science and religion affirms that divine action is acknowledged holistically as continuous cosmological events. xii. Secondly, through a new Natural theology, science, as conversation partner of theology, reveals God’s excellence in His continuing self-announcement in creation. xiii. Thirdly, dipolarity, as potential reformed theological construction, shows promise to base divine action on God’s faithfulness. xiv. Fourthly, God acts in a Trinitarian way through the interaction of chance and necessity in creation. A reformed understanding is challenged to harmonize a contingent reality with the confession of a faithful God taking care of his creation every moment. xv. Fifthly, panentheism does have a limited value within the reformed theology. It challenges a reformed approach to further reflect upon God’s immanent presence in the world. xvi. In conclusion: in the light of the quantum era the standpoint on Providence in the Articles of Faith needs to be reformulated.
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    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.
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    "Imago dei in machina"?: a theological reflection on the ethics of man and machine in communion
    (University of the Free State, 2011) Staley, Kevin D.; Venter, Rian
    English: 1. The research project titled Imago Dei in machina?: A theological reflection on the ethics of man and machine in communion addresses the possibility of shared communion between humans and machines. It presents a theologically informed ethical and anthropological response to the problem of admitting solely artificially derived non-human entities into the community of human persons. The rapid progression by technology toward this end and the inadequate theological response to it necessitates a preemptive theological and ethical reflection. 2. In order to understand how the problem arose, the roots of the current trend to merge humans and machines, or to create a machine like a human, are traced through the last four centuries of modern history in the first chapter. Not only is the sophistication and power of technology steadily increasing, but as it has become more prevalent, biological human beings themselves have become the focus of technological advancements; from the attachment of prosthetics to the implantation of artificial organs and joints, machines are merging with people, and machines that resemble people are emerging. 3. The moral challenges presented by technology to-date beg for greater circumspection and responsibility in future design and use. Chapter two affirmed this truth through several contemporary examples and drew attention to the role one’s worldview holds in one’s perspective and subsequent treatment of humanity. Clearly most contemporary experts in the fields of AI and robotics have dismissed God from their considerations and look to technology to remedy human ills and satisfy human desires in both the present and future. The strong tendency to embrace promising technologies, even at the expense of our own humanity calls for a clearer understanding of humanity and a sound ethical response. 4. In chapter three a theologically sound ethical response is shown to be derived from the community of the triune God, and so is a person’s character and ability to respond wisely to ethical issues. A sound ethical response draws guidance from the recorded discourse between God and human persons in Scripture, from the annals of church history i.e. tradition, and from the interpretive community. All of these witnesses find their orientation and interpretation in the person of Christ. Although the written records and Christ do not attend to the specific matters being considered in this research they do provide images and paradigms that do provide sufficient guidance. 5. If humans are truly unique, then they require special moral consideration. In chapter four it was seen that a non-theological discussion, while identifying human faculties and functions that are different from other creatures, nonetheless typically terminate in unresolvable indecision in trying to find something truly unique. The appearance of a human-like machine could close the door on human uniqueness. When this ambivalence on uniqueness turns to equivalence the record shows that humans are typically treated as that to which they are equated. 6. In the last half of chapter four the portrait of humanity theologically derived reveals the real uniqueness of humanity. It is based solely in the relation of and inclusion by the triune God in their communion of persons. On the creaturely side this relation subsists in a persistent human embodiment, initially created by God, subsequently generated by biological procreation and regenerated in the resurrection. Any dislocation of that relation either by false conception or aberrant construction perverts that relationship and renders it even more vulnerable than it already is in its present estrangement from God. 7. There is moral significance to human uniqueness and this is especially clear in the profound moral implications centered on the concept of ‘persons’ in most societies. The efforts to insulate ‘person’ from a purely quantifiable i.e. functional ascription, by relational connectedness i.e. communion, appears to be the best move and one with theological warrant. The triune God (in communion) and His ways of relating are both necessary and sufficient to cast the concept of person, and only God holds the authority to esteem an entity a person by relating to it as such. 8. Remaining in the God-given creaturely relation to Him and others is crucial. The posthuman rejects God’s gift of persons-in-communion, and by an act of self-making severs that which enables them to be in fellowship with Him and creation, therefore missing the receipt of His salvific eschatological gift to creation. The desire to transcend the pain of human limitation is understandable, but it is in our suffering together that the bonds of communion are strengthened and the cords of character perfected. 9. Humanity seen in this unique relational light admits non-human members to its peril. The human community is precisely that, human, and any expansion by the inclusion of animals, robots, or posthumans as persons will jeopardize the integrity of the fabric of the human community. Humanity cannot simply be transformed (as the transhumanists suggest) in isolation from all else, rather all of creation must be set free together, and such liberation lies beyond the reach of any human being or collection of human beings and their technologies.
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    Theological education in an African context: discipleship and mediated learning experience as framework
    (University of the Free State, 2011-05) Wahl, Willem Petrus; Wilkinson, A. C.; Venter, R.
    The purpose of this study is to create a framework for theological education in an African context. It focuses on discipleship and mediated learning experience (MLE) because it encapsulates the fundamental idea of this study, namely that the concepts and principles of discipleship and MLE can effectively contribute to construct a framework that is appropriate for theological education in an African context. In an analysis of the discourse on theological education over the past five decades the following six models for theological education are identified: classical model; vocational model; dialectical model; neo-traditional model; missional model; and ecumenical-diversified model. Further evaluation of these six models lets four central themes emerge, namely leadership stature, practical effectiveness, relational capacity, and spiritual accuracy. These four themes are then compared with a competence-based model for learning in order to conceptualise a broad outline framework for theological education in an African context. The development of this framework must address the primary challenge of competent church leaders in Africa, but also contextual challenges like access to theological education, a lack of resources, socio-political and socio-economic illness, and an Africanized scholarship and curriculum. An analysis of the concept discipleship focuses on its use in ancient Greek, the Old Testament, the Intertestamental period, and the New Testament. Discipleship developed from the general referral to an apprentice in ancient Greek, up to a specialised term in New Testament times. Discipleship in the New Testament is the result of obedience to the call of Jesus, which often requires a cost of self denial. This cost has an effect on the relational proximity within discipleship. Following leads to imitating, this leads to representation. The context of discipleship in the New Testament is the eschatological kingdom of God. Each of the four Gospels emphasises a different aspect of discipleship, which relates broadly to the central themes identified within the discourse on theological education. Discipleship in Matthew largely relates to leadership stature, Mark to practical effectiveness, Luke to relational capacity, and John to spiritual accuracy. The conceptual analysis of mediated learning experience (MLE) focuses on its historical background, theoretical background, and core parameters of intentionality-and-reciprocity, mediation of meaning, and transcendence. MLE is rooted in the belief that the human mind is modifiable. Intelligence is not fixed but is defined as a propensity for change. A lack of MLE results in cultural deprivation but can be altered by MLE interventions. A mediated approach to learning stems from constructivism but stands opposed to its direct approach to learning. In MLE a human mediator (H) is placed between the stimulus (S) and organism (O), and between the organism (O) and the response (R); thus a relational sequence of S-H-O-H-R. Various research studies show that MLE brings about cognitive development for individuals in an African context. MLE and discipleship share a mediated approach to learning. Further comparison between these two concepts bring about three shared foci, namely: a focus on relationship; a focus on process (as opposed to product); and a focus on culture. A framework for theological education in an African context is constructed from two sides, namely: (1) from the previously defined broad outline framework for theological education; and (2) from the concepts and principles of discipleship and MLE. This construction first merges a competence-based model for learning with a mediated approach to learning against a contextual background. This basis is secondly fused with a shared focus on relationship, a shared focus on process, and a shared focus on culture. The third step incorporates the themes leadership stature, practical effectiveness, relational capacity, and spiritual accuracy into the framework as four competences and in so doing creates a three-dimensional diagram. The framework for theological education in an African context, developed by this research study, provides possible solutions for the contextual challenges theological education in Africa is facing. Eight recommendations, in the form of research questions, are made to advance the research findings of this study.
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    Spirit and healing in Africa: a reformed pneumatological perspective
    (University of the Free State, 2012) Van den Bosch-Heij, Deborah; Venter, R.; Van der Kooi, C.
    English: This study is an exploration of the link between the Holy Spirit and healing in Africa from a Reformed perspective. It is meant as a contribution to the development of Reformed contextual perspectives on healing in Southern Africa, and investigates whether a pneumatological exploration, sensitive to multi-layered understandings of health, could open productive avenues for Reformed theology in Southern Africa. The exploration consists of two parts. The first part is based on interdisciplinary research, and gives an overview of African health concepts that are influential in Southern Africa. The exploration starts with the struggle to find an appropriate definition of health, resulting in the understanding of health as a social construct. This means that one’s social context determines one’s understanding of health. The approach of social constructivism is non-essentialist and inherently open to the contextual, social and subjective nature of health. As such, social constructivism provides the epistemological frame for this thesis’ understanding of health and healing in the African context. Social constructivism implies that there are multiple understandings of health in a society. When a health concept occurs in a systematic or coherent pattern of ideas and practices, this coherent structure can be characterized as a health discourse. In Southern Africa, various health discourses can be identified: (1) the African traditional healing or the ngoma discourse; (2) the missionary medicine discourse; (3) the HIV/AIDS discourse; and (4) the church-based healing discourse. Each African health discourse is determined by a specific notion which characterizes the way health is interpreted according to that particular health discourse. The notions that have been identified are: (1) relationality; (2) transformation; (3) quality of life; and (4) power. In the second part of the study, the relationship between African health discourses and Reformed theology is developed on the basis of a pneumatological focus, which begins with an account of pneumatological approaches, developed by Reformed theologians (Calvin, Kuyper, Barth, Van Ruler, Moltmann, Welker, Veenhof and Van der Kooi), and a description of the Heidelberg Catechism’s pneumatology. The overview of Reformed pneumatologies suggests that most key ideas of the African health discourses correlate with specific motifs of the Reformed pneumatological matrix. Only the motif of power seems to be underdeveloped in Reformed thought. Four pneumatological sketches of healing are offered. These sketches are fragments of language about God and healing, because the suggestion of a grand narrative about God and healing should be avoided. This study seeks to appreciate aspects such as contextuality, nonessentialism, diversity, non-closure and particularity. The implication is that the four pneumatological sketches may be contradictory but cannot be mutually exclusive: that is, each fragment refers to the diverse ways of the Spirit who brings healing in human life. The four sketches show that Reformed language about Spirit and healing can be developed on the basis of the motifs of relationality, transformation, quality of life and power. It is proposed that Reformed pneumatological perspectives on healing include (1) the retrieval of the identification of the Spirit as the bond of love and as ecstatic God who communicates God’s relational life to creation; (2) the focus on the disorienting and counter-cultural ways of the Spirit of adoption; (3) the biblical idea that the Spirit, the breath of life, redefines the vulnerability of human life as quality and beauty; and (4) the development of the idea that the Spirit redefines power and gives resurrection life after non-survival, even in this life.
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    Die rol van die Nederduitse Gereformeerde Kerk in Sonop Christelike Tehuis 1916-2016: 'n historiese oorsig vanuit kerklike perspektief
    (University of the Free State, 2017-06) Viljoen, Antonie Phillippus (Tonie); Strauss, P. J.
    English: The research of the history of Sonop Christian Residence, that commemorated its hundredth anniversary on 2 September 2016, can be approached from two angles: The first and most common approach would be to research the student life of the inhabitants over the past years in the most general sense of the word, and record it either chronologically or thematically. Matters that would come to light from this approach are as follows:  The number of inhabitants per year from 1917 to the centenary, with a subsection on how many in a group per year from first year to final year students.  Election, composition and functioning of the house committees over all the years, with further reference to the different portfolios, in order to manage the full extent of the residents’ comings and goings.  Traditional house meetings with not only the laughter and true student humour, but also the serious issues that are sometimes debated at length and philosophically.  The relationship of the house committees with members of the former Sonop Commissions of the church councils of the Dutch Reformed Church, Pretoria and Pretoria East congregations, the members of the former Sonop Council of Synod and nowadays the Sonop Company, as well as the former and current house fathers.  The role of the “nonnie” (kitchen matron) cannot be left out of any Sonop story. To the contrary, it could well be a study of its own!  The unique distribution of housing in specific regions, such as the North, East, West, Central, Far West, Senate, Blue Train, and first-year accommodation in the Parsonage and the “Stalle” (Stables), with specific reference to the origin of the names and the specific culture to be found in each region.  Characteristic to university residences, Sonop also has mascots. Apart from the fact that Sonop has its own mascot, Garribaldi (named after the well-known Italian General Garibaldi), it is also the caretaker and protector of Tuks’s mascot, Uncle Gert. These two mascots form an integral part of the history of Sonop.  Sonop’s achievements in the areas of academics, culture, sport and Rag. Although Sonop is relatively small in its number of inhabitants, it has lived out the determination and valour of General Garibaldi and – to the surprise of others – leaves its mark on the above-mentioned activities on a regular basis. The second approach – and this is the approach taken in this study within the field of Ecclesiology – is particularly not to focus on student life, but rather on the role of the Dutch Reformed Church at Sonop from 1916 to 2016. The proposal for a residence for male students at the former Transvaal University College was made during a Synod of the Dutch Reformed Church of Transvaal in 1916. The proposal was approved and referred to the Dutch Reformed Church congregation of Pretoria for execution. From the founding date of September 2, 1916, to the celebration of Sonop’s centenary celebrations in 2016, the role of the Dutch Reformed Church has been intertwined with Sonop like a golden thread throughout its history. From day one Congregations and Church Council Committees, as well as Synods and Synodal Commissions have established and expanded Sonop with unprecedented zeal by means of specifically nominated persons, whose names are recorded in the research paper. Difficult economic times, conflicting personalities and requests to transfer Sonop to the University of Pretoria could not stop the execution of the Divine command. The story of the role of the Dutch Reformed Church at Sonop from 1916 to 2016 is a story with the same message as Zechariah 4:10: For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth (King James Version). God’s way of doing often starts small, but the result is great. Of course, Sonop is undoubtedly proof thereof!