Theology

Permanent URI for this community

http://hdl.handle.net/11660/7

Browse

Now showing 1 - 20 of 144

Open Access
African traditional bereavement rituals amongst Methodist Church members in Mamelodi, Pretoria
(University of the Free State, 2019) Mokhutso, Jacob; Ntombana, Luvuyo; Mokhoathi, Joel
This study examined the significance, understanding, and meaning of African traditional bereavement rituals amongst Methodist Church members, particularly the Methodist Church based in Mamelodi, Pretoria, Gauteng province. This study specifically focuses on the meaning of some of the African bereavement rituals, particularly the dual practice of both the Christian and more African-related (ancestral veneration-related) rituals during bereavement. These factors are explored within the Methodist Church doctrine and theology, as well as African spirituality and philosophy. Qualitative research methodology was used, which included one-on-one and group interviews, as well as observations and case studies. This study has found that not all Methodist Church members practise African bereavement rituals. However, those who do practise different African bereavement rituals do so due to a number of reasons. Amongst other reasons, some practise these rituals as influenced by their upbringing, while others practise them due to the pressure of family elders and extended family members. Others practise these rituals due to the fact that it is the norm and common practice in their family and community.
Open Access
African women and spirituality: a study of narratives and agency
(University of the Free State, 2024) Malowa, Rose Besnart; Venter, Rian; Meyer, Juanita
The background to this thesis is the pervasive religiosity of women in Africa, as well as the social and academic turn to spirituality. Some scholarship on the spirituality of African Christian women has already been produced. This research explores a hiatus in the current knowledge, by focusing on the notions of ‘narrative’ and ‘agency’. The central research focus addresses the question as to whether narrating a spiritual journey could contribute to the empowerment and enhancement of women’s agency. In the Introduction, the notions of ‘agency’ and ‘narrative’ are explained with reference to applicable scholarship and these prove that there is substantial evidence for the current interest in these categories of interpretation in both the humanities and theology. Five secondary questions structure the layout of the research and explore specific dimensions of the research focus. In Chapter 1, the plight of women in Africa and, more specifically, in Zambia and in the church is discussed. The Chapter concludes that, despite commendable changes, patriarchy still deeply inhibits women’s agency. This justifies the approach of this study of the spirituality of women. Chapter 2 attends to the developments in spirituality as academic discipline over the past few decades and opens perspectives to approach this research, and to redress a weakness in much of the reflection on the spirituality of African women. Chapter 3 investigates the current state of scholarship on African womanist spirituality, with reference to general African and feminist spirituality, and to specific proposals by African female scholars. Significant emphases and motifs emerge, as well as the significant contribution by the Circle of Concerned Women Theologians. The quest for agency is pervasively present, but often in the form of referencing to related terms such as empowerment, liberation, identity, and autonomy from the same semantic domain. The discussion is not about the central role of story-telling. The explicit proposal of this thesis to approach African womanist spirituality from the combined and explicit perspective of agency and narrative is evidently a scholarly contribution. Chapter 4 makes another contribution, by selecting autoethnography as additional research methodology to literature study. This proves to be a most applicable approach to retrieve marginalised voices and to attend to the continued impact of culture on the life of African women. Chapter 5 is an application of this method, and presents the personal story of the researcher about her own spiritual journey, her struggle to assert her agency, the critical role of communality in the form of the Church Women Fellowship, and the importance of the Nsenga culture. The Conclusion to the study analyses the personal narrative and answers the central and secondary questions of the research. The research persuasively argues that there is an intricate connection between womanist spirituality, agency, and narrative. This makes a substantial contribution to the current study of African womanist spirituality. Finally, some suggestions are made on the further study of agency and narrative in spirituality, and on the role of constructive theology, especially trinitarian theology.
Open Access
Anton Wilhelm Amo (1703-1756) the African‐German philosopher of mind: an eighteen-century intellectual history
(University of the Free State, 2015-03) Emma-Adamah, Victor U.; Neele, Adriaan C.; Rossouw, Johann
Abstract not available
Open Access
Arnold Dallimore (1911-1996): Reformed Evangeliscalism and the search for a usable past
(University of the Free State, 2014) Clary, Ian Hugh; Neele, Adriaan C.; Haykin, Michael
Abstract not available
Open Access
Aspects of the coming of the Kingdom of God in the ministry of deliverance from the occult and idolatry: a perspective from the RCA
(University of the Free State, 2013) Denysschen, Gregory Hilton; Verster, Pieter; Sukdaven, Maniraj
𝑬𝒏𝒈𝒍𝒊𝒔𝒉 People converted from polytheistic religions face spiritual and physical challenges that impact adversely on the quality of their Christian experience in their new-found faith, as found within the ambit of the Reformed Church in Africa (RCA) and its ministry. Is this due to the inadequate attention given to addressing and dealing with the possible spiritual bondage suffered by converts from these religions? What are the implications of reference to bondages brought about by the influence of spirit entities, called demons in the Christian scriptures, and which manifests itself in the form of physical, emotional and spiritual affliction perpetuating their suffering? What is the meaning of the hope of deliverance the Gospel hold out to them? This research thesis has an introduction followed by six chapters. The introduction broadly spells out the challenge the research faces in terms of the nature of the subject matter. The first chapter serves to clarify the purpose, research questions and define terms as used in the study. It deals with question-problem statement, the field to be focussed on in terms of what it hopes to achieve and the state of research. My hypothesis is that the purpose of the Gospel in the coming of Christ amounts to the restoration of the Kingdom of God among the nations on earth. The kingdoms of this world, represented by the idols, stand in direct antithesis to the kingdom of heaven. Emerging from a world saturated in animism and idolatry has had certain specific social and physical consequences for the members of such a community, which can be shown to have impacted adversely on the quality of their Christian experience in their new found faith. A ministry tailored to effectively address trauma experienced directly as a result of the spiritual implications of idolatry is desperately needed. In order to test this hypothesis, certain questions were raised: Will developing a comprehensive counselling and prayer therapy in ministry to deal specifically with this unique challenge, effectively solve the problem of meeting the need for each new believer to fully experience the actual physical and spiritual liberty that are theirs in Christ in real terms? Can a specialised approach be developed and presented to clergy and related counsellors, to equip the church to minister to the new believers from animistic and polytheistic religions, and would this dramatically impact on the quality of Christian life experienced in the RCA? Would equipping the ministers of the gospel with the findings of this research render them more capable to effectively serve this community in the way envisioned? The second chapter is dedicated to my methodology and research mode. Chapter three covers hermeneutical and theological perspectives and chapter four examines Biblical passages illustrating the broad spectrum of spirit influence and consequences. Chapter five deals with case histories phenomenological observed and analysed. I propose a responsible and appropriate counselling and prayer therapy in Chapter six and then conclude with final remarks, a summary of insight and present an aspect of transforming mission celebrating the triumph of Christ over the forces of darkness.
Open Access
Balans en perspektief: kernmomente van korporatiewe aanbidding?
(University of the Free State, 2007-11) Van Aswegen, Neille
English: It is becoming increasingly evident that church members have totally different expectations of the 21st century church. The main complaint is that people experience the church as being irrelevant in their daily lives. There are three strong basic needs which are influenced by religious activities, namely a search for fellowship, meaning and endowment for life This research is about finding a balance between the rational and the emotional perceptions during corporate worship, so as to involve the total being. Worship should be a formative experience. The development should result from an encounter with God which would compel man to humility before and obedience to God. Spiritual development and edifying should take place primarily through preaching of the Gospel. The emphasis should be on God-centred, Biblical corporate worship. Worshipping God is the most important activity of the faithful. This study is directed by the hypothesis that the cognitive, emotive and the conative are all three aspects of one and the same person and which should be given expression to during corporate worship. One should never dominate the other. A specific anthropological approach has been chosen. To modern man, the covenant holds the rational belief that the Creator God is the same Person who, in an emotional manner, speaks to his heart. God can be experienced as present and real. God promises and also enables. Humanness is twofold: person of the Covenant and image of God. A person of the Covenant should not only worship but also offer. Chapter 3 refers to thought patterns and systems. In the Bible the thoughts of man emerge as the central source of renewal. When man starts to think differently, he also starts to do differently. Whole brain thinking must be applied to optimally experience God. This means the integration of analytical, imaginative structured and sensitive approaches resulting in the combination of the rational and emotive; the objective and the subjective. From this follows emotional intelligence. Chapter 4 presents an evaluation of the effect of post–modernism on corporate worship. Inclusive and holistic thinking takes place from different angles within the spiritual realm of thought. Exclusivity has become unacceptable. The perceptions of the post-modernism could contribute towards reaching man as an entity. The dangers involved can however not be ignored. In Chapter 5 the issue of emotion comes up for discussion. This cannot be separated from religion. The faithful shall love God with heart, mind, body and even all strength. Emotion is something with definite power and depth in every person. God as well as man has feelings and needs. Cardinal emotions, namely regret, joy and peace, are exposed. These emotions form the basis for meeting with and experiencing God during corporate worship. Extra-cultic emotion is not relevant here. Reflection is cast on the Biblical emotion which brings about life changes in the faithful during corporate worship. The concept “spirituality” is used to describe the depth-dimension of humanness. Jonker (1989:288) says: “ We could translate it as religious perception, religious experience, religious study and religious practice. In the reformed tradition, devoutness is perhaps the word which, in the past, was more generally used.” It is about God and His honour; worship and laudation of God. The church service should nourish spirituality and spirituality should be the hallmark of the church service. Spirituality is how man experiences God and thereafter lives for Him. Worshipping is the primary task of the church and the faithful. Personal religion and worship go hand in hand. Corporate worship is a meeting between God and His congregation and should be reflected in the quality of the relationship among the worshippers. If worshipping does not affect man, it is not yet worship. True worship is when man’s entire being, rational and emotional, is captured by the reality of God’s love and grace. The church service is the heart of the congregation. Over-emphasis of either the rational or the emotional leads to unilateralism and attenuation. Renewal of the divine service lies therein that, throughout, God is constantly sought (mentally) and experienced (emotionally). Renewal of the church service is however secondary to the personal renewal of the believer. The nature of the church service lies embedded in the covenant. The challenge is to constantly find creative ways of reminding the worshipper of the reality and presence of God. Conscious meetings with God should be sought and experienced. A healthy balance between the rational and the emotional is important. From this follows a balanced spirituality. The theocentric character of the church service and its liturgical dynamics may however never be exchanged for an anthropological “happening”; just as the service may not unfold in the form of a lecture or teaching. It is a great event; a soulstirring meeting between the God of the Covenant and the people of the Covenant. Balance and perspective are attainable when and if God is heard, seen and sensed during the service (most probably in this order). This is vital for religious growth and spiritual maturity. It will counteract subjectivism.
Open Access
Battle for the heart: how (not) to transform church and society
(LIT Verlag, 2020) Hermans, Chris A. M.; Van den Berg, Jan-Albert
The battle of the heart can be seen as the core problem of the Christian religion in modern culture. According to Augustine, the complex mixture of longings are the driving forces of human lives. These longings are not an intellectual puzzle, but rather a craving for sustenance. The contributions locate the battle for the heart and transformation of society and church in the context of an ethnic, multi-religious, socio-economical divided Africa. Where are the authentic voices of leaders who can change the heart? How to mend a 'broken' heart? How to transform congregations towards inclusion of difference? Can we embrace the dignity of difference as attitudes that enable transformation of church and society?
Open Access
Die bemagtiging van die amp van die gelowige in missionêre konteks
(University of the Free State, 2006-11) Pienaar, Roelof Johannes; Verster, P.
English: In chapter one the thesis is that the church, in a time of change and paradigm shift, can maintain its identity as a missionary faith community if it focus on the role that believers who do not serve in a special office of the church, play. The church must enable believers to live in a missionary way in every sphere of life. To be able to do this more is needed than just the equipping of believers. A more comprehensive approach is needed to enable the local congregation to reach out to the community and fallen world of which it is part. This more comprehensive approach is described by the term “empowerment”. In chapter two the missionary context in which the church finds itself is formulated as the church’s involvement in the Missio Dei. Missions happens where the church crosses boundaries, visible and invisible, between the gospel and the lost world in such a way that the world may share in the hope that is in Jesus Christ. The third chapter is devoted to the contribution that reformed theology makes to the definition of what missions is. Mission is Missio Trinitatis and must be a dimension of all the activities of the church. The fourth chapter focus on the role of the special offices in the church. These offices works mostly within the borders of the congregation and has a missionary function in the way that it equips believers for their missionary call. The term “office of the believer” is not used in the three Creeds of Unity and yet the call that rests on every believer is connected by these creeds to the official work of Jesus Christ. The Biblical content of the vocation of every believer in the Missio Trinitatis is the field of study of chapter five, as well as the interaction between the special and general offices of the church. The focus of the latter is mainly outside the borders of the congregation. Before general science is utilized in chapter seven to obtain a definition of the term “empowerment”, chapter six asks the question whether Missiology may use these general sciences and what they may contribute to the formation of theology. From a study of the use of the term “empowerment” in different fields, within and outside of the church, the conclusion is reached that the most basic meaning of empowerment is to give a new sense of belonging to anybody who was excluded by one or another structure or system. The church must empower believers in such a way through a new sense of belonging that they may be encouraged to enter the world with all its challenges and make a difference through their participation in the message of hope on all terrains of life.
Open Access
A biblical-theological investigation of the phenomenon of wonders surrounding Moses, Elijah and Jesus
(University of the Free State, 2014-01) Van der Walt, John Stevens; Snyman, S. D.; Van Zyl, H. C.
English: In the Canon of Scriptures, the phenomenon of miracles/wonders falls into three great Epochs. In the Old Testament there are two Epochs where decisive turning-points marked its course with an intensification of miracles/wonders. First, there are the wonders in the so-called plague narratives and during the “wilderness” in the Exodus tradition. Then, in the ministry of Elijah and Elisha (1 and 2 Kings), came the second Epoch. Both of them (Elijah and Elisha) did miraculous deeds. The third Epoch heralds the ministry of Jesus Christ in the New Testament. This study shows that there are similarities between wonders in the first and the third Epoch, and there are similarities between wonders in the second and the third Epoch, and even in all three. The researcher uses a narrative model which is a combination of existing narrative models, to point out the significance of the similarities between wonders in the three Epochs. Selected aspects used in the model, such as structures, settings, themes and motifs, highlight the fact that there must be a coherent Theological relationship between the three Epochs. Miracles in all three Epochs point to events (forwards and backwards) in the future and in the past, helping the reader to understand that the same God is at work, present, future and past. In all three Epochs the miracle stories give hope to people finding themselves in some kind of oppression. Their hope ultimately lies in God’s presence, shown in his miraculous acts through his agents, Moses and Elijah and his Son, Jesus. The thesis addresses the lack of a detailed examination on the theme of corresponding miracles in the miracle narratives surrounding the figures of Moses, Elijah and Jesus. In order to achieve the goal of a comprehensive narratological study, the model used by the researcher consists of two divisions: A. Preliminary reading and B. Closer investigation. The preliminary reading helps the researcher to get a grip on the narrative as a whole, but also to identify certain aesthetical elements such as structure, settings, themes and motifs, which the authors of the three different Epochs used to craft their miracle stories. The aesthetical “tools” of structure, settings, themes and motifs form the backbone of the study. They point right to the fact that there are similar aspects in miracle stories in the three Epochs. Hence, they show that, in the field of Biblical studies, a thematic approach opens up new possibilities to discuss the coherence between Old Testament and New Testament studies: The theme of “wonders” is one possibility. Hopefully, this dissertation will contribute to a debate (once more) which J.P. Gabler started way back in 1787 and which has been almost forgotten.
Open Access
Can marriage survive traumatic child death?: a 'narrative dance' towards an alternative discourse for spouses' emotional attachment through pastoral therapy
(University of the Free State, 2009-01) Botha, Schalk Willem Jacobus; Joubert, B. F.
English: This 'dance' of study gives us, both the researcher as and reader, the opportunity to take part in the 'dancing movement' of pastoral therapy with grieving parents after traumatic child death. The 'pastoral therapeutic dance' becomes the existential participation in parents’ life struggle to co-search for an escape of traumatic child death in the light of God’s story. The conversations that took place in the therapeutic processes served as mediation between God and grieving parents. Through these conversations God entered grieving parents’ existential needs and met them with new hope. In three 'pastoral therapeutic dances' I saw myself as an instrument of God’s love which includes the all-inclusive actions of various kinds; thus, all the actions and reactions in word and deed between therapist, grieving parents and God within the therapeutic conversation. This love made me a conversational partner with a wider circumspect attitude; a more humble approach; a deeper sensitivity to mystery, miracle and meaning, and a higher respect for grieving parents within a person-centred framework. The therapeutic approach that highlights the importance of language and meaning, and simultaneously moves away from a mechanistic, reductionist and deterministic method with a tendency to reify the social status quo and power hierarchies, is Narrative Therapy. Narrative Therapy is based on the postmodern epistemological framework of qualitative research. This view represents movement away from definitive conclusions and labels based on taken-for-granted assumptions. As a postmodern researcher, I see my main task as discovering, by means of a process of interpretation, the patterns of meaning that emerged from the observation and examination of grieving couples’ words, actions and records. The process of discovering is on the way, and is always as if not yet plainly understood, and relies on the clues that were given. I present those patterns of meaning in this 'dance' of study as close to the construction of the world as the participant grieving parents originally experienced it. I remained the participant-observer and the participant-manager throughout the therapeutic conversations without becoming the expert who took charge of the therapeutic conversations by influencing them in a particular direction or towards a certain outcome, or who analysed and diagnosed on the basis of what should and what should not. However, the grieving couples remained the experts of their own stories and meanings: they were encouraged to accept responsibility for their own lives by acting on their own behalf according to their own capabilities, capacities, resources and strengths. By means of Narrative Therapy, grieving parents were enabled through externalisation and deconstruction, to separate themselves from their problem-saturated dominant stories that had been constitutive of their lives and relationships after traumatic child death. Problems only survive and thrive when they are supported and backed by particular truths and beliefs from the dominant cultural discourses within the family of origin or within the broader social context such as gender specifications based on cultural stereotyped norms, or cultural specifications and expectations on how bereaved parents should grieve appropriately. However, these constraints within parents’ marriage relationships were overcome. Gradually, a new story was co-created and a new reality began to emerge. As an alternative dominant story became rooted in parents’ imaginations, it took over and had no end. This new direction was built upon unique outcomes and was dependent on parents who assumed responsibility for the problem, for new choices in their lives and for pursuing new possibilities. The new alternative dominant story was also dependent on parents’ ability to become engaged in emotional patterns and interactions that are based on the Biblical view of the 'dance' of marriage. In this 'dance' of study it was found that parents’ new alternative dominant story after traumatic child death developed by means of Narrative Therapy towards a new emotional attachment between them as marriage partners. Thereby, as soon as gender differences were balanced, and parents were liberated from other taken-for-granted truths of the broader social culture and their families of origin, a meaningful and alternative marital discourse emerged. The pastoral trauma therapist, as a conversational artist, had to facilitate a therapeutic dialogue that had the ability to direct the 'dance' towards a happy ending.
Open Access
The characterisation of Pontius Pilate in the four gospels
(University of the Free State, 2003-09) Nthuping, Michael; Tolmie, D. F.
English: The absence of a consistent narratological analysis of Pontius Pilate may be indicated as a gap in the research on this interesting figure. The aim of this study is to rectify this by presenting a detailed study of the portrayal of Pontius Pilate in terms of a narratological approach, in particular in terms of a narratological approach to characterisation in texts.This is achieved by means of a detailed narratological analysis of the characterisation of Pontius Pilate in each of the Four Gospels. The results are as follow. In the Gospel according to Mark Pilate is portrayed as a flat character since only a few traits are revealed. His character does not show any development and relatively little of his inner life is revealed. In terms of the plot of the Gospel Pilate is portrayed as having two objectives: first he tries to see that justice prevails, but in the end he is forced to replace this objective by another one, namely that of pleasing the people, thus knowing that justice does not prevail. He is also portrayed throughout as reacting to events as they unfold instead of taking the initiative. The narrator characterises Pilate as a flat character and therefore only a few traits are revealed to the implied reader, namely "attempting to be just", "weak >> wanting to please people", "unable to understand Jesus", "shrewd", and "thorough". Of these, the first two are the most important to such an extent that it can be said that the characterisation of Pilate in the Gospel according to Mark is dominated by the conflict between these two traits. In the Gospel according to Matthew, Pilate is portrayed as being somewhere between a flat and a round character since a relatively large number of traits are revealed. His character does not show any development and relatively little is revealed of his inner life. In terms of the plot of the Gospel Pilate is portrayed as having two objectives: first, he tries to see that justice prevails, but in the end he is forced to replace this objective by another one, namely that of (unsuccessfully!) trying to convince the crowd that he is innocent of Jesus' blood. Pilate is also portrayed throughout as unwillingly doing something he is forced to do and shows more resistance than the Pilate of the Gospel according to Mark. In terms of the traits associated with this character the following four dominate: "attempting to be just", "unwilling to act as God wants him to", "weak >> succumb to pressure", and "trying to shift the blame". The implied reader thus has a very negative picture of Pilate. In the Gospel according to Luke, Pilate is portrayed as somewhere between a flat and a round character since a relatively large number of traits are revealed. His character shows some development, as he develops from an enemy of Herod to a friend of Herod. Almost nothing is revealed of his inner life: his inner thoughts are revealed only once when the narrator tells that he wants to release Jesus. In terms of the plot of the Gospel Pilate is portrayed as having three objectives: first, he tries to see that justice prevails. This is followed by the second objective, namely getting out of the situation by sending Jesus to Herod. Lastly, he attempts to convince the crowd of Jesus' innocence. With regard to the traits associated with Pilate in the Gospel according to Luke, a number of these were identified, namely "authority", "cruelty", "shrewd", "attempting to be just", "witness to Jesus' innocence", "weak", and "enemy of Herod >> friend of Herod". The narrator portrays Pilate in such a way that only one trait dominates his characterisation, namely "witness to Jesus' innocence". In the Gospel according to John, Pilate can be described as being somewhere between a flat and a round character since a relatively large number of traits are revealed. His character shows no development and almost nothing is revealed of his inner life: his inner thoughts are revealed only once when the narrator tells that he became more afraid than ever. In terms of the plot of the Gospel Pilate is portrayed as having three objectives: first, he tries to see that justice prevails. In doing so, his objective shifts to something new, namely that of determining the identity of Jesus. However, he fails in this objective, as he is unable to grasp the real nature of Jesus' kingship. In the end both objectives (seeing that justice prevails, and determining the identity of Jesus) give way to a final objective, namely being a friend of the emperor. The only way in which Pilate could reach this objective was by failing to reach the other two objectives. A fairly large number of traits are associated with this character in the Gospel according to John. Two of these traits dominate, namely "unable to understand the identity of Jesus" and "powerful <> afraid of Jesus". The characterisation of Pilate fits a general pattern in the gospel in that it shows a negative reaction to the identity of Jesus: although Pilate is shrewd and attempts to be just, he is unable to understand the identity of Jesus. It should also be pointed out that the narrator succeeds in creating a fairly complex picture of Pilate by revealing some interesting traits not found in the other Gospels, namely "respecting the religious feelings of the Jews", "irritable", "cynical" and "wilful".
Open Access
Die Christelike geloof in die Arabies-sprekende lande van die Midde-Ooste: 'n kerkhistoriese studie
(University of the Free State, 2012-01) Du Plooy, Marius; Britz, R. M.
English: This study tells in a cursory manner the story of the Christian faith and church in the regions that over the centuries is known as the Arab countries. It is a remarkable story. During the first seven centuries of the Christian era, this faith joined the Arab world and established itself among the Arabs. In large parts it even became the predominant religion. Ecclesiologically and theologically it portrays a differentiated and blended picture. In the seventh century a post- Christian religion - Islam – announced itself and quickly became a religion of this great land. The Christian faith and churches were challenged and were even supplanted in many places. For Christians a new phase in their history was introduced. The study therefore continued to focus on the relationship of the two religions and brings to light how Christians with a typical coexistence as interlocutors continued to preach the gospel linked to its historicity. A second major turning point came in the twelfth century, when the Christian crusades overwhelmed the Muslim world. The crusades as historical events, replaced the original orientation towards the historical Calvary by a new historical image that would in the centuries to come define the relationship between Muslims and Christians. In addition, Islam identified himself in a powerful and dominant world empire. Injustice and power underlie the historical and theological comprehension with which Christians are viewed ever since. The Christian response since the twelfth century was unbundled in the laden concept mission. The research traces this history until the beginning of the 21st century, but focuses on the Protestant version thereof. The 9/11 event strengthened the ‘crusade’ historical image of Muslims and as another powerful filter slid in between them and the proclamation of the gospel. In order to acknowledge and critique the question and image of history held by Muslims, the study is of opinion that the service of the Gospel to Arab Muslims cannot be underpinned by or associated with the Western concept of mission. It can only be embodied in humility, in full acknowledgment of history, based on the event of Calvary.
Open Access
Christian faith formation and culture: a theological study of the Nsenga people
(University of the Free State, 2023) Moyo, Masauso; Pali, J. K.
The antithetical antagonistic dichotomy expressed in the saying Chikristu ni Chikristu, Mwambo ni Mwambo chikristu cepeza mwambo niwachinkhalire induces a dualistic approach to Christian faith among some of the Nsenga people belonging to the Reformed Church in Zambia (RCZ), Nyanje Presbytery, Sinda and Petauke districts, eastern province of Zambia. The saying literally translates as Christianity is Christianity and tradition is tradition. Christianity found an established tradition with two implications for the practice of Christian faith. First, it portrays Christianity and the Nsenga culture as antithetical. Secondly, it relegates Christianity to a newcomer and alternative life to traditional culture. This entails that Christianity is welcomed and valued as a 'stranger'. The Christian faith has to be localised for it to transform the Nsenga people and culture from the inside. The Nsenga people belonging to the RCZ face the challenge of localising Christianity and making its teachings part of their conceptual systems. This research proposes that the theological study of the Nsenga people and their cultural formation aims to understand the causes of antagonism between Christian faith and culture, as the starting point for contextual faith formation. Contextual faith formation will strengthen relationships with God, self, and others (humanity and the environment) through knowledge, values, attitudes, beliefs, and praxis. The research explores the possibility of RCZ faith formation to hermeneutically discern possible means of integrating the outcomes from the theological study of the Nsenga people and their cultural formation, in order to address the antagonistic dichotomy. It recommends an integrated, self-theologised and decolonised faith formation conducted by engaging the Nsenga people and their culture to bring about spiritual transformation. This calls for a responsible hermeneutics of the bible, culture, and the RCZ faith tradition.
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.
Open Access
Christian solidarity in pastoral counselling: a Kenyan perspective
(University of the Free State, 2013-04) Wambugu, Anne Gathoni; Janse van Rensburg, Johan
This study explored the Christian solidarity in pastoral counselling within the Kenyan context. The research was both qualitative and descriptive in nature. The design used was phenomenological. Descriptive data were from real counselling cases whose stories are included in the Appendicess and their analysis in Chapter Four. Some pastors also participated in the study. The objectives, all studied within the Kenyan context were: to investigate the caring behavior of the pastors; to establish whether the pastoral spirituality of solidarity may empower pastors in pastoral care and counselling in the Kenyan context; to investigate how pastoral counselling effectiveness is affected by pastoral education, ethics and skills within the Kenyan context; finding out whether mutual growth and rapport result between pastoral workers and their sufferers through their helping relationships; to explore whether by focusing on the stories of people’s experiences pastors could find an effective and a non-judgmental counselling approach that focuses on collaborative action; explore how biblical narratives and other narratives could be valuable therapeutic tools in the Kenyan context; and to find out how Kenyan pastoral counsellors/carers could rise above ethnicity and political difference in their care-giving. These were expected to give a gauge of pastoral Christian solidarity with their congregation as a measure of caregiving quality. The study concluded that most Kenyans seek help from pastors when in crisis. However, for the hurting to experience Christian solidarity from their pastors, there is need for a practice that is engraved in biblical principles of spirituality of solidarity, ethics and professional competence. Lack of adequate training in those areas posed major threats to effective pastoral caregiving in the Kenyan Church. Importantly, the study has distinct benefits for the Kenyan Christian counselling carers. It offers a variety of counselling tools accessible to pastors and community healers. It will also contribute to the area of knowledge to counselling professionals as it brings in a rich integrated spirituality and psychological treatment.
Open Access
Church discipline in the Pauline churches: a socio-theological approach
(University of the Free State, 2010-05) Lee, Sang- Kue; Tolmie, D. F.
English: In this study church discipline in the Pauline churches, especially in the churches of the Thessalonians and the Corinthians, was investigated. Traditionally, when New Testament scholars approach church discipline, they tend to concentrate on the nature of the theological issue or on the Question of what kind of theological motive gave rise to the problem. Thus, they research the theological background of the particular offence, what kind of theological issue caused the problem, the background of the church discipline and/or what kind of theological perspective surfaces in the study of church discipline. Some scholars, however, oppose such a "theological approach" and follow another approach, the so called a "sociological approach." They investigate the social and cultural nature of the Biblical text and its environmental backdrop. Disregarding a theological approach, they have contributed studies with a broadened understanding of the sociological character of primitive Christian communities and a focus on the social and cultural conditions that characterized the Biblical world. In this study it is argued that it is not necessary that one approach should exclude the other. The relationship between a "sociological approach" and a "theological approach" should thus not be seen as exclusive and conflicting, but rather as complementary and synthetic. The guiding hypothesis of this study is thus that a combination of a sociological and a theological approach is the best way to explain the problems in the Pauline congregations in Corinth and Thessalonica. In Part II church discipline in the Thessalonian church is examined. The significant problem that occurred in the church of the Thessalonians was that some members of the congregation were idle and caused trouble to the believers and/or non-believers, interrupting other persons' business (2 Thess. 3: l l : cf. 1 Tim. 5: 13). I indicated that this problem embodied both theological and sociological issues: Theologically, there were (1) spiritual enthusiasm, (2) Paul's opponents, and (3) realised eschatology; sociologically there were (1) Hellenistic philosophy such as Epicureanism, (2) voluntary associations, and (3) the system of patronage. In Part III church discipline in the Corinthian church was investigated. The notorious problem that occurred in the church of the Corinthians was that a member of the congregation "has his father's wife" (1 Cor. 5: 1) and that the Corinthian church was proud of it (1 Cor. 5:2). I indicated that this problem of immorality embodied both theological and sociological issues: Theologically, there were (1) Judaisrn, (2) spiritual fanaticism, (3) Christian freedom, and (4) realised eschatology; sociologically, there were (1) Hellenistic philosophy such as Gnosticism, (2) Hellenistic religious cults, and (3) the system of patronage. This study concludes that the two approaches, a "sociological approach" and a "theological approach," should not be taken as exclusive or in conflict, but rather as complementary in order to reach a more suitable answer to the problem of the disorderly in the church of the Thessalonians and that of immorality in the church of the Corinthians.
Open Access
The church of faith, love, hope, and mission
(Sun Media, 2022) Verster, Pieter
Open Access
A church with the poor – lessons from scripture and from congregations in informal settlements
(Faculty of Theology, University of the Free State, 2012) Verster, P.
The church has an essential role to play in communities riddled with poverty, disease, and despair. Communities in informal-settlement areas suffer a great deal. Churches in these communities are often small and have few means for alleviating poverty. In the Bible, the community of God is a community of love. Although there are instances of retribution in the Old Testament, there are clear instances where the community of God experiences the implications of love for one’s neighbour. In the New Testament, the essence of the church is to be the community of love. Congregations in Mangaung’s informal settlements bring a message of hope by being the community of love in their area. The church can become the true messenger of God’s hope in informal areas.
Open Access
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.
Open Access
The common critical success factors determining the mission impact of the local church : an analytical study
(University of the Free State, 2001-11) Hancke, Frans Johannes Van Heerden; Verster, P.
English: From research referred to in this study it is clear that a growing missions awareness and involvement is developing across the globe. This statement is supported by the recent publication of growth figures in the Christendom. In apparent contrast, church .leaders and Missiologists indicate that a vast number of local churches are not involved in the proclamation of the Gospel in the world. This situation gives birth to the research problem which is addressed by this study: "What are the common critical success factors enabling churches, involved in mission, to mobilise people for the Kingdom of God?" The goals of the study therefore are: o to analyse and identify common critical success factors lil congregations who are effectively involved in mission; o to develop a conceptual model of such factors for the church-on-mission; and, o to identify specific areas for further research, as a follow-up on this exploratory research. The research approach can therefore be described as follows: 1. The founding of the Church's missionary task. Is it Scripturally sound to describe mission as the essential calling of the local church? Can we accept that mission is not just a New Testament phenomenon but that it finds its roots in the whole Scripture? Does the whole Scripture support God's involvement with humankind, or do we find uniquely new attributes of God in the New Testament? Is God exclusively concerned with Israel in the Old Testament? The study accentuates that God's plan of redemption is already made known early during Old Testament times. God calls Abraham in Genesis 12:3 and consistently promises His blessing in order for Abraham to be a blessing unto the riations - through Abraham all the families on the earth were to be blessed. It is indicated that the Great Commission is not a surprising, isolated New Testament phenomenon, but that God is truly the God of the Nations! The whole Scripture testifies about His involvement with His creation. 2. The development of a biblical paradigm for the church-on-mission. With the mission mandate of the local church firmly based on Scripture this study proceeds to develop a biblical paradigm for the church. Various perspectives are reviewed in this process. Charles van Engen's book, God's missionary people - Rethinking the purpose of the local church, is used as essential reference in developing a biblical paradigm for the church-on-mission. A series of other sources are utilised to evaluate Van Engen's views. 3. Empirical research determine the critical success factors in the local church. Five churches were selected and are reviewed in the study. Through qualitative research, supported by quantitative data, the critical factors in these churches are isolated and described. The study concludes by evaluating the empirical research against the created biblical paradigm. Through this evaluation ten critical success factors are integrated in a model supported by the biblical perspective of the missional church. This research re-affirms the essential commission of the Church. It integrates the biblical being and essence of the local church with those factors detectable in churches impacting creation. Eventually, this study should contribute towards the whole Church taking the whole gospel to the whole world.