African Philosophy and St Thomas Aquinas have both been taught in African universities, but the engagement between the continent’s indigenous philosophical tradition and the Catholic intellectual tradition’s preeminent strand, has not been thorough. Presupposing that plural philosophical traditions contribute to the search to better understand, this research embarks upon a comparative analysis of the perspectives of the African ubuntu philosophy and Thomist philosophical conceptualisations of human becoming and being. Through analysis of dimensions of both traditions, it is contended that human (...) fulness arises through relationality. It is argued that in centring on the interpersonal encounter and the consequent recognition of another’s being through mutual engagement, these philosophical traditions open to each other. Further, both traditions contribute toward the ontology of personhood in ubuntu and the good of mutual indwelling, respectively. (Words: 130). (shrink)

Philosophy, Practical and Systematic Theology.

South Africa is in crisis, and theologians have been grappling with the theological significance of this state of affairs. In the realm of black theology, many have expressed concern around the discursive malaise this theological tradition is currently experiencing. On the other hand, theologians are still coming to terms with the epistemological break that Fallism introduced into popular discourse in the country. Some theologians have responded to the movement, but no theologian has articulated a theological contribution from the movement itself. (...) The following study is an attempt to articulate a theological expression of Fallism while not falling into the excesses of the philosophical framework. Through the black Christology of Takatso Mofokeng, I seek to articulate a Fallist response to the central question of his Christological framework, “how can faith in Jesus Christ empower black people who are involved in the struggle for their liberation?” (Mofokeng, 1983, p. x) To answer this question, I stage a critical encounter between black theology and radical theology. This theoretical encounter is staged in the following manner. First, I make the case for the discursive contact between black theology and radical theology. Second, I do a thematic survey of the motif of identity in Mofokeng’s Christology. Third, I explore an alternative hermeneutical orientation that can help address the limitations of the motif of identity in Mofokeng’s Christology through John D. Caputo’s radical theology. Specifically, I explore his hermeneutics of the call. I then bring this to a head by articulating a Christian Fallism and its corollary circumfessional orientation. In short, Christian Fallism is my post-1994 answer to the central question in Mofokeng’s Christology. This answer is inflected with the critical intuitions of Fallism. An inflection which serves as a theoretical extension to the Black Consciousness philosophical framework that Mofokeng had to work with. Fallism extends this by also drawing from black radical feminism, and Pan-Africanism with specific attention to the historical conditions of South Africa today. The corollary circumfessional orientation that I bring into the discourse is a measure that is meant to guard against the logics of community that both black theology and Fallism run afoul of. (shrink)

In 1870 the Synod of the Anglican Church in South Africa decided to found a see in the Transvaal. The pioneer of Anglican work there was Bishop T.E. Wilkinson of Zululand who during visits of 1873 and 1874 organised the Church. In 1875 Wilkinson resigned his diocese over his involvement in the Transvaal. It was only after the annexation of the Transvaal by Britain 1877 that a bishop was chosen. This was not Wilkinson whom the Transvaalers desired but was H.B. (...) Bousfield, an excellent organiser though an egotistical man. From the time of his arrival in the diocese of Pretoria in 1879 Bousfield organised Anglican work at a diocesan level. Through his tireless travelling he got the congregations functioning. His episcopacy was plagued by financial worries. Little mission work was attempted. With the retrocession of the Transvaal to the Boers after the War of Independence Bousfield had to rebuild his diocese. (shrink)

African traditions have a significant impact on the societal structures, the Churches, and schools. The secular government also contributed to the increase of gender-based violence since the corrective measures were insufficient to curb the challenges. The purpose of this study is to create an awareness among the Churches, traditional lead-ers, and other structures who are concerned about the welfare of women and children, clearly indicating that violence is neither God’s purpose of creation nor the purpose of the African tradition. Furthermore, (...) the researcher intended to provoke the faith com-munities to re-look and re-examine their teachings of the Bible with a new perspective that will promote the rights of women and children. By means of interviews and ques-tionnaires, the researcher examined human experiences provided by the participants and added these to a literature review. (shrink)

In 1994 South Africa elected its new democratic government and that brought about change politically, economically, and socially. The political change brought about new transformation that saw people in the society in particular woman being given new opportunities to participate equally in economy like any South African. With the dawn of democracy there is an alarming high rate of divorce in South Africa. According to Statistics of South Africa (2013,) since the dawn of democracy the high rate of divorce is (...) amongst black couples. Taylor (1994:184-185) adds that the number of “church” marriages is decreasing with the church. These alarmingly high rate of divorce in South Africa, has disrupted normal lives of couples, families and impacts negatively on the lives of children. Marriage is highly regarded in Africa. Today, it is unusual to find people who have not experienced divorce and/or been affected by its pain, whether in their own lives or in the lives of someone close to them. The goal of this study was to find an integrated, pertinent model of premarital pastoral care that could be used within the framework of the Uniting Reformed Church in Southern Africa (URCSA). The study seeks to answer this key question: How can a URCSA congregation contribute to facilitate sustainable marriage partnerships among its members through a premarital preparation programme that assists couple to build sustainable marriage journeys. This study was conducted through the lenses of the two theoretical frameworks, namely Osmer’s practical theology which is contextual in theory and URCSA Belhar Confession of 1986. The study used a qualitative descriptive approach and has two parts. In the first part, relevant literature which relates to pre-counselling (premarital counselling), marriage preparation, divorce, pastoral care and practical theology is reviewed. The second is empirical research that is qualitative in nature. This implies that the researcher undertook fieldwork investigation to gather more information from participants. Following a review of the literature and an analysis of the participant voices, this study suggests a comprehensive narrative-hermeneutical premarital therapy model for African couples. During the study 18 participants were interviewed, some still married, some separated and some divorced, within a Uniting Reformed Church in Southern Africa congregation based in Northern Synod Region in Pretoria, Gauteng Province. Analysis of the research findings shows that since most of the participants did not undergo the premarital counselling the experienced challenges in the following areas namely: conflict management, family versus extended family, failure to develop vision and mission for the family, management of financial matters, intimacy issues and family planning, and communication management in marriage. In order to promote greater marital stability, establish a strong marriage foundation, and prevent or lessen the potentially high rate of divorces, this dissertation concludes by proposing a practical premarital counselling program based on the narrative-hermeneutical approach. (shrink)

The Spirit is the overall renewing and liberating presence-maker of God’s grand acts of creation, reconciliation, renewal and fulfilment. Not as doctrines, but these acts while we are involved therein are the ortho-experiential drivers of our reflective experience in which we reflectively pattern and process our daily experiences. The centrality of the role of the Spirit in four grand acts of God continuously opens up our awareness of our creatureliness, awareness of sin, awareness of being reconciled, awareness of being in (...) an ongoing renewal process and awareness of the dawning of our fulfilment in our everyday experience. Taking an all-encompassing approach, the Spirit is not only present in love with every creature, but in many mysterious ways that we have never imagined possible. It is through the presence of the Spirit that the creatures of the universe are brought into communion with one another. The Spirit of God then embraces individuals, but he also enables them to exist in a social environment, that is, in an interrelated world of created beings, bringing them and keeping them within the ambit of God’s creation, reconciliation, renewal, and fulfilment of everything. Understanding the key concepts of experience and speculation is important, as well as grasping the different theological approaches to the Trinitarian scheme. At the same time, the doctrine of Revelation in form of Scripture, Tradition, Experience and Culture demonstrates how different understanding of Revelation brings about the different understandings of God (and concretely the Spirit) on the part of any Christian. Hermeneutically, the role of the Holy Spirit and God’s grand acts is to be attested by the Bible in consensual negotiation. Finally, the central role of Spirit opens up the reflective vista of the Kingdom of God as a dynamic meandering through God’s four grand acts at the end of historical time and as the only access area where people’s culture, religiosity, ethnicity, social status and language may be reflected on. Typological approaches describing the relationship between Christ and culture in Niebuhr’s work need to be compared and evaluated, leading to a deeper discussion about the ‘interminable’ and conflicting relationship between the world and state represented by culture on the one side and Christianity represented by the Spirit on the other. (shrink)

A number of novel scientific and biotechnological exploits and interventions have been recorded in recent times. Of principal concern is the attempt by certain scientific researchers and practitioners to modify the genetic make-up of the human being at the embryonic stage in order to produce a more advanced form of human life. This attempt is motivated by the desire to enhance the quality of human life to such a degree that it renders us less vulnerable to debilitating diseases in general (...) and other congenital medical disorders in particular. This project, designated the Transgenic Human Embryo (THE) project, not only raises serious ethical questions regarding the justification for the defence of such a radical intervention in the “natural” process of human development: at a more fundamental ontological level, it challenges our very (self-) understanding of what it means to be a human being. From a philosophical perspective, the THE project problematically privileges a Western-Eurocentric epistemological culturalist framework that is driven by “modern” ideas of scientific-technical rationality and progress, whose specific nature and normativity can be traced back to the European philosophical tradition of Enlightenment. From this perspective, the European Enlightenment conceptualization of the human being is (problematically) universalised as the only true and, therefore, “highest” form of human life, to the disregard of “other” (different) non-Western understandings of human life, especially the African philosophical understanding of humanness, which is presented in this study as a counter-discourse and critique of the universalising (hegemonic) Eurocentric assumptions and norms at the core of the THE project. (shrink)

Youth ministry, as understood in an African context, is predominantly informed, and guided by a West/Euro philosophy and hegemony. African youth ministry, it seems, is struggling to break away from the hegemony of the developed world, one that is not always compatible or even deals with the developing world like Africa. There has been a renewed energy from the youths on the African continent calling for a decolonial conversation, which ideally, should also include theology and youth ministry. The #feesmustfall and (...) #rhodesmustfall campaigns in South Africa have proven that youth in the developing world remains a dominant voice for justice and transformation in spheres controlled by the adult community, those who are traditionally in power, and who hold a philosophy that is often vastly different from the youths and the world that they inhabit. In a sense, one can argue that the actions in the calling for justice and transformation of the youth are indeed prophetic. This article will argue that the youth from emerging nations, such as Africa, has the agency to make a profound difference in (public) areas where there is injustice, thus offering a message of hope. This means of agency amongst the youth in the public domain is an expression of how youth ministry should not restrict itself to only the clerical and ecclesial domains but also ought to act in the public domain as public practical theology. Furthermore, this article will argue, as a public practical theology, that there is a need to build a theological theory, which is local and distinct from the West/Euro context to further the prophetic actions of the youth. The twofold aim of this article will be achieved through a theoretical approach with reflections on contemporary actions of, particularly South African youth. (shrink)

The study will analyse a number of principles and ethical standards on the clergy of District No.3 Full Gospel Church of God in Southern Africa who offer help to congregants who are in need of therapeutic help other than preaching. In the analysis of ethical issues in a dual relationship, I shall refer to how the therapist (pastoral counsellor) has to relate with their clients. The clergy being their pastor on a Sunday Church service and also serves as their counsellor (...) on Monday morning, in a consulting/counselling room, to the examining of methods utilized and to the moral decision impacted by the clergy’s religious beliefs and position will present factors of competent morality, professional integrity to be adhered to by counselling clergy and the obligation to the congregants. The independence, the knowledge assent, the clients’ welfare, the divulgence of personal knowledge and confidentiality in a remedial context incorporate the pastor’s understanding of the dual relationship and its conflict of interest that might arise within the context of the pastor having to play various roles in the client’s life will be unveiled. The research journey is basically from the perspective of pastors on dual relationships, describing what dual relationship is all about, from the pastors’ perspective. The research design will be qualitative in nature and the methodology employed is narrative. This study’s main objective is to develop an in-depth programme that will assist the clergy to deal with dual relationships. This programme is based on the gap between moral and ethical principles in the personage. The reason for developing the programme is to develop future policies for pastors concerning multiple relationships, to protect both pastors and clients (congregants) alike. (shrink)

The African Pentecostal tradition as a distinct movement within the Protestant tradition is discussed here from a disciplinal and a decolonial perspectives. The characteristics that inform this distinction are explored in order to show that Pentecostalism is part of the Protestant tradition but distinct from other streams within this tradition. In addition, the different types and streams that exist within the broader Pentecostal movement such as classical Pentecostalism, African Independent Pentecostalism, Newer Pentecostal and Charismatic Churches and prophetic Pentecostalism are highlighted (...) to demonstrate peculiarities. These distinctions help not to generalise when addressing the challenges and weaknesses of a specific Pentecostal sub-tradition. However, it is these distinctions in Pentecostalism that enable both insiders and outsiders to engage in interdisciplinary study within theological disciplines and multidisciplinary study between theology and other disciplines. The distinctions in Pentecostalism assist African scholars to thoroughly engage in decolonial discourses within theological studies in order to highlight challenges and provide solutions. Intradisciplinary and/or interdisciplinary implications: This article demonstrates that the peculiarities in the Pentecostal tradition and sub-traditions in Africa serve as an opportunity for an interdisciplinary, multidisciplinary, and transdisciplinary study of theology. In addition, these peculiarities – despite their challenges – are a trigger for the decolonisation of theological education and knowledge systems in South Africa and elsewhere in Africa. (shrink)

Morality has been part of society for ages. Lack of morality in the younger generation shows a gap in terms of moral formation in children and this arguably has a long-lasting negative impact on society. Institutions such as the family and the church play important roles in moral formation. However, problems such as child-headed families and divorce make it difficult for the family to effectively play a role in the moral formation of children and building a sustainable society. This gives (...) the church the task of taking responsibility for ensuring moral formation in children. The study aimed to explore the moral formation of children and youth, and how the church through a children’s ministry/Sunday school can assist in minimising challenges such as moral decay and moral unconsciousness in Mahikeng, North West Province in South Africa. This study focused on the moral formation of children and the role that the church can play through the children’s ministry to raise morally conscious children in society. Since the focus of this study is children’s ministry, a qualitative research approach was adopted in this study. The research participants for this study were Fifteen (15) children ministry/Sunday school teachers and pastors/ministers. In-depth interviews were used as a method of collecting data and thematic analysis was used to analyse the data. The findings of this study revealed that three institutions, namely, the family, government and the church are responsible for the moral formation of children, and these institutions need to do this task during childhood. Since some families might not have the capacity to carry out this task and the government might overlook it, therefore it is the responsibility of the church to carry out this task of instilling morals in children. Amongst others, moral formation can be provided through teaching children and living a good and morally exemplary life with adults where children will learn good conduct and behaviour from adults within the family and community. Activities such as sports and drama can be used to instil morals and encourage good behaviour in children. Thus, the church must ensure that the task of teaching takes place continuously in children through children’s ministry. (shrink)

The main aim of this thesis was to explore the timelessness of God theology while making special reference to African traditional religion. The ‘timelessness of God’ is a theological model taught in Western traditional theism. Owing to its development by historical figures like Augustine, Boethius, and Aquinas, this theological model posits that God is absolutely immutable, simple, and omniscient. Developed through the lens of Greek philosophy by the mentioned figures, these divine attributes place God out-side of time. To state that (...) God is timeless within this context, implies that he exists, but he exists outside of time. This model continues to dominate theological discourses and, arguably, forms part of the chief theological engine that drives modern Christian theology. This thesis, however, contends that the timelessness of God theology is problematic for African Christians. Mainly, according to African Christianity, this model falls short in meeting Africans’ religious and spiritual needs. One such need is God’s answer to prayers: A timeless God cannot answer prayers, as this would make him mutable. I argue in this study that African Christians conceive God as coming from a worldview that is entrenched in African traditional religion. According to this worldview, God, contra the Western tradition, is in a dynamic give-and-take relationship with hu-man beings. This relationship is made possible because God is viewed by Africans as existing in time. (shrink)

The purpose of this research was to assess counselling skills among the Roman Catholic priests in Masvingo diocese- Zimbabwe. This research took place because the priests encountered challenging situations that called for pastoral counselling skills. The research examined and assessed the competence of the clergy. To carry out this research, a survey of 40 priests and 50 parishioners was undertaken. The methods used to collect data were the questionnaire and unstructured interviews. The research structure began with the general introduction, followed (...) by several themes discussed in relation to the literature on counselling in general, pastoral counselling skills and Christian reaction. After analysing the findings, there was confirmation that there was some lack of counselling skills among the clergy. In conclusion, the study recommended a thorough training and supervision in pastoral counselling. This includes the engagement of experts in psychological and pastoral counselling skills. (shrink)

The research on "The healing touch of Nature in the context of pastoral therapy" illustrated the role of Nature in bringing healing to individual people in an urban context in South Africa. The role Nature plays in connecting the participants with God and how this positively affects their daily lives, has been central in the research. Through their interaction with Nature, the participants lead richer, more meaningful lives and experience a greater sense of well-being. Nature stimulates and elicits response as (...) the digital world is set against the calm energy and "warmth of the earth". Through connection with God in Nature, the participants translate the healing metaphor into more tangible "language" – the "beautifying effect" of Nature. It is not the words that captivate, but the thoughts which the words carry. Mostly the research tells the story of the experiential knowledge of living in the intimate presence of God and the healing power of God‘s presence. This narrative is about a kind of knowing that can only come through Nature. The research offers a way of seeing Nature that could influence pastoral care today. (shrink)

Sustainable water security is essential for human well-being, environmental preservation, economic prosperity, and social stability. Pursuing sustainable water security is instrumental in guiding policymakers, planners, and stakeholders to implement effective and equitable water management practices that can create a resilient and sustainable water future for both current and future generations. The Bojanala District, like many other regions, faces significant challenges regarding water security. Understanding the challenges faced by the Bojanala District in terms of water security is vital to secure a (...) sustainable water future and supporting socio-economic development. The purpose of this research was to assess sustainable water security among households and develop a descriptive model capable of guiding for implementation of reliable interventions regarding water security and supply in the Bojanala District, in the Northwest Province of South Africa. The specific objectives of the study were to identify and analyze the demographic and socio-economic features associated with water security in the study area; assess the water security status among households in terms of availability and access to water, and identify and analyze the factors influencing sustainable water security in the area. In this endeavor, the study employed an explanatory sequential mixed-method design to explore the concept of sustainable water security among households in the Bojanala District. A sample size of 384 participants was selected, allowing for the generalizability of findings to the target population. The combination of stratified random sampling and simple random sampling ensured the representation of diverse perspectives. Data collection at the time of the Covid-19 pandemic necessitated non-contact interviews. The survey was disseminated online to respondents residing across the Bojanala District. The study employed a semi-structured questionnaire divided into sections informed by the specific objectives of the study. The quantitative data was collected through household questionnaire surveys, focusing on water security indicators such as water availability, access, and quality, as well as their impacts on livelihoods, health, and education. Subsequently, qualitative data was gathered through interviews, focus groups, and observations to provide further explanation and context for the quantitative finding. The quantitative data were analyzed using descriptive statistics of SPSS Windows Version 25. The qualitative data obtained from interviews were analyzed using the thematic analysis technique. Triangulation, using multiple data sources and methods, strengthened the validity and reliability of the research The study comprised a predominantly female population, constituting 63.8% of the participants, while 62.5% of the respondents were single. Furthermore, a substantial proportion, 32.6%, fell within the age bracket of 30 to 40 years. The study findings indicate that a significant majority (51.3%) of the respondents hold the perception that the condition of the water supply infrastructure is poor; a considerable proportion (63.9%) revealed that there have been disputes or disagreements about water shortages, and standing in long queues when fetching water. The majority (49.7%) of participants indicated boreholes as their main source of water supply. The participants, comprising 41.7% of the sample population, hold the view that the diseases observed within their households have a direct association with water-related factors due to the perceived poor quality of water. Moreover, the findings indicate that a significant proportion of the participants, 93.8%, reported not obtaining water from an in house tap connected to a private borehole. Additionally, a majority of the respondents, 89.6%, expressed dissatisfaction with the public water source, as it fails to adequately meet the water demands of the current population. The results of logit regression show that when independent variables are added, the model correctly classifies 82.9% of overall cases. The results also revealed that 78.1% of the participants who are water-secured were predicted by the model to be water-secured. Furthermore, the results revealed that 86.4% of the participants who were not water-secured were predicted by the model to be not water secured. It is also noted from the results that the positive predicted value of 80.6% of all the cases predicted to be water-secured was correctly predicted. The negative predicted value of 84.4% of all the cases predicted to be not water-secured was correctly predicted. The insights gained from our logit regression analysis offer valuable contributions to the field of water security. The model's predictive accuracy and identification of key predictors can significantly enhance water security outcomes by guiding targeted interventions. To address the concerns, the study recommends the following: enhancing the management and maintenance of water sources and infrastructure to ensure a consistent and reliable water supply; Regularly assessing the effectiveness of implemented measures in addressing water shortages and resolving disputes; Implementing appropriate water treatment and purification methods to improve the quality of water supplied to the participants' households. Exploring strategies to optimize water distribution systems and minimize long queues; Implementing a comprehensive water quality monitoring program to assess the safety of the water supply. In other words, addressing these concerns through targeted strategies can lead to improved water security outcomes for the District. Finally, this research makes a significant academic contribution by pioneering an innovative analytical framework in the study area, effectively addressing an existing research gap. It represents the first comprehensive study of its kind in this geographical region, thereby offering valuable insights and relevance to the field. (shrink)

Through his personal spiritual growth process and Jesus’ teachings and life, Paul became acutely aware of the vast differences between Prophetic Judaism and the Mystical Traditions in relation to the Temple Cult and Temple-ism in general. Paul’s own “history of religion” centred on Abraham’s Covenant as the first and preferred, unmediated, spiritual and universal model, against Moses’ priestly mediated cultic system designed basically for Jews. Therefore, Paul follows Jesus teachings and mission to “rip the dividing curtain” of the Jerusalem Temple (...) (Heb 6:19, 20); so that all nations can be reconciled to God (Eph 2:11-18). Jesus re-negotiated “a new and better covenant” of God’s mercy through repentance to all. Cultic “regulations” and Jewishness as being a special “religious”, covenantal “qualification” is now outdated and rather were now dangerous myths in Paul’s new religion. Paul knew that bridging concepts and new interpretations of metaphors will have to be part of the transition. God did not need a final special blood cultic sacrifice; to the contrary, only some people needed one so that they can make the mental transition from a cultic religion to a spiritual and personal religion.To Paul, God was the unknown Father and the Essence of all creation and Jesus-Christ was their leader and master or lord. In the mystical sense however, “Christ” represented the real Spiritual essence of mankind; the image of God in mankind. The core of Paul’s soteriology is his growth and participational aspects which constitutes the salvation process and are closely linked. The salvific process starts in the first phase with conversion from cultic Temple-ism and weaning from cultic and ethnic “laws” through the teaching of, and participation in, the spiritual growth process of the “physical” Jesus while the Spirit within us is awakening. The latter heralds the start of the “second” mature spiritual phase of the resurrected and vindicated Christ; sensitising our conscience as our moral identity and source of internal motivation from the real Self; one lives intuitively from loving-kindness; you honour this Gift in your earthly vessel with a fitting response to life. The behavioural element is central and an absolute necessity in the salvific process and he never views it as being secondary. Christianity will have to revise simplistic “faith” to salvation dogmas and broaden its functional scope by again honouring the second personal and authentic spiritual growth phase to be able to manifest a better Kingdom with the aid of Human Beings. (shrink)

This empirical and theological project researches physical and emotional weakness in the context of spiritual leadership, in order to discover what consequences these impediments have on church development. Selected representatives (national leaders - or at least regional leaders - of Swiss state and free churches) have therefore been interviewed. It was possible to describe four contrasting typologies which describe the different effects of handicapped leaders and to deduce various consequences for the understanding of church leadership and development. This research is (...) an attempt to contribute to a differentiated practice of dealing with physically and emotionally suffering leaders in the field of church development. It can be seen as a first explorative study of the evaluation of institutional practice. (shrink)

Humans are only one of many species that populate the earth. Based on the way they have taken command of natural resources and rearranged the surface of the earth with a network of cities, roads, infrastructure and technology, they seem to have become the dominant and leading species alive. However, on the evolutionary scale of organic progression they are actually quite young. In this dissertation, a philosophical account will be given of how a deterministic cosmos managed to become partly alive. (...) It will be shown how it harbours within itself the peculiar ability to evolve material and organic structures of high complexity – and how those structures became alive, self-conscious and morally responsive. It will be argued that humans have evolved within the bosom of the cosmos on account of intricate laws to become teleological agents of high advancement. That is, they represent those parts of the cosmos that can reflect upon its own existence, acquire knowledge of its nature and project it towards a future state of being. (shrink)

In John Calvin and Ellen G White’s sense making approaches God’s act of redemption and reconciliation in and through Jesus Christ takes the centre stage in the foursome of God’s acts expressed in the biblical historical timeline as creation, reconciliation in Jesus Christ, renewal through the Holy Spirit and fulfilment at the end of time. While the 16th century Calvin emphasised God’s acts of creation and reconciliation in Christ more than God’s acts of renewal and fulfilment, the 19th century White’s (...) emphasis was more on God’s acts of reconciliation in Christ and fulfilment at the end of time than on creation and renewal through the Spirit. With all the differences in their sense making approaches their central perspectival focus in their writings, sayings and doings is the way God and humanity, heaven and earth are closely connected in a unity without being fused and mixed in Jesus Christ. Their central christological theme of ‘God staying God’ and ‘human staying human’ in an interactional substantialist sense in Christ designates the great alternative view that differs on the one hand, from the view of the trans-substantialist option in which the human being Christ Jesus is in a sacramental-sacred way transformed into ‘a divine human being’ –, and on the other hand, the view of the consubstantialist option in which the human being Jesus is permeated and diffused by his divinity, thereby becoming ‘the human God.’ Calvin and White in their reflection operating within the realm of divine historicity that is staying within the biblical historical timeline from Genesis to Revelation were viewed by many as not theologians in the real sense of the word. Calvin and may be to a greater extent White worked and contributed to the new and emerging field of Faith Studies in which a theologian or theorist of faith cannot reflect on God, human beings or the natural cosmic world in three separate avenues as was commonly the case with speculative and scholastic theologies in history. White’s Faith Studies contribution is in the global arena of theology where the omnipresent ‘–logies’ of mainline church theologies such as Christology, Ecclesiology, Pneumatology and Eschatology hold sway. (shrink)

Ellen G White, one of the founding members of the Seventh-day Adventist Church (hereafter SDA Church) has deeply influenced this church in her lifetime and continues to do so through her writings. Her writings span hundreds of thousands of pages, filling books, articles, letters, and compilations, focusing on pastoral and practical Christian-ity, being filled with theological statements. This thesis considers two methods of eval-uating White’s theology: The first is to use specific authors who are quoting White, while the second is (...) to compare her to a theologian. The lack of structure in White’s theological quotes allows for authors to impose their views or the view of another the-ologian on White’s work. This situation is further complicated by authors mostly relying on a deductive method of argumentation. White’s quotes or her comparison to a the-ologian becomes the premises that support a specific conclusion. My theory consists of observable phenomena, which I term What?, interrelations which I term Why?, and a method. The lack of structure to White’s theological statements and the mainly de-ductive approach applied to her work result in indicating the observable phenomena or What?, but not the interrelations or Why? This thesis considers White’s Christology and begins by deductively comparing White to Karl Barth. This comparison first allows for the identification of White’s What? Second, following an inductive methodology, an attempt will be made to find the most likely interrelations or Why? that combine the What? At the conclusion, we will have a partial reconstruction of White’s Christological framework as well as a new method that can produce the What?, the Why?, and a How? White’s partial Christological framework can serve as foundation for a further extrapolation of her theological ideas as well as further evaluations. (shrink)

Colossians 2:8 “Beware lest any men spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.”(Nelson, 2012: NIV). This thesis sets forth and examines “the Spirited Hermeneutic: Triune God,” in the context of relational theology and under an ontologic perspective (Wood, 2016(a)-(g)). A “Spirited Hermeneutic does not (sic) just look at what the Spirit said to the author, nor just to the text, but looks to the Spirit to (...) provide understanding” (Wood, 2016(d), 5:29min). The “Spirited Hermeneutic” is one that is espoused by the Pastor Jack Hayford and the Church on the Way as well as by The King’s University (Seminary) located in Southlake, Texas. This thesis is founded on a graduate course BIB5034 “Modern Interpretation of Scripture” and the unpublished/untranscripted lectures of Anna Wood (Wood, 2016(a)-(g)). This thesis examines the history of hermeneutics, establishes the “Spirited Hermeneutic” (Wood, 2016; Huntzinger, 2014), provides insight into modern interpretation of scripture, examines Jesus’ view of scripture and interpretation as the first practitioner of the Spirited Hermeneutic; undertakes the examination of both the Holy Spirit as the “bearer of meaning” (Wood, 2016(f)), and the community as an “arbiter of meaning” (Wood, 2016(g)). This thesis directly contributes to the interpretation of scripture through a clearly established hypothesis, research objectives and sub-objectives and a thorough road map. (shrink)

This research project arose from my journeys with Protestant Christian women who were living in sexually unhappy marriages. In South African Protestant faith communities there is the expectation that Christian marriages will experience sexual fulfilment. For many Christian women however, sexual unhappiness becomes their reality. Sexuality is cocooned in silence not only within the church, but also in many Christian marriages. This leaves many Christian women (and men) with little or no recourse to address sexually unhappy marriages. My research journey (...) briefly explored the social construction of sexuality within the history of Christianity to see which discourses underpin current constructions of White Christian female sexuality. This participatory feminist action research journey centralised the voices of present-day contexts: Protestant Christian women, as well as clergy, were invited to share their understandings and interpretations of matrimony and sexual practices in relation to their faith. With the help of narrative therapeutic practices, some of the dominant social and religious discourses that constitute White Christian female sexuality were explored, deconstructed and challenged. This research journey aimed to penetrate this silence and to invite Christian women, who are living in sexually unhappy marriages, to share their experiences. This exploration included the faith predicaments and relational complexities, challenges and dilemmas Protestant Christian women experience when living in sexually unhappy marriages. This feminist-grounded action research explored the effects and consequences which living in sexually unhappy marriages held for the cosearchers. (shrink)

This is a study of South Africa’s new dispensation viewed from the just war point of view. The thesis of this study is that, the peace that was established after the formal and informal negotiations was not just and could not be durable because it did not eliminate the root cause of the conflict. The thesis is predicated on the recognition that: A debt or a feud is never extinguished till the equilibrium has been restored, even if several generations elapse (...) … to the African there is nothing so incomprehensible or unjust in our system of law as the Statute of Limitations, and they always resent a refusal on our part to arbitrate in a suit on the grounds that it is too old. (Driberg, 1934:238). (shrink)

Summaries in English, Xhosa and Afrikaans.

This one-day event took place on the 1st November 2007 at the Paarl cricket club. The Black Association of Wine and Spirits Industry’s structure was analysed to identify specific sectors and target groups for the workshop. Participants represented rural areas in the Boland, Overberg and Cape Peninsula, consisting of young and older members; mainly emerging business leaders. Dr Clint Le Bruyns was the main facilitator. Ms Sue Mcwatts and Dr Gordon Dames assisted in the small group sessions.

The aim of this article is to propose critical disciples that can live faithful, moral and purposeful lives in a postmodern world. Christian education functions today in a postmodern society, characterized by a multicultural and multi-social reality. This reality changes rapidly and requires a pedagogical model that can renew as societal challenges and changes occur. A critical discipling model is adopted according to a pedagogical quintet approach. In relation to contextual challenges this model consists of the following aspects, namely: a (...) critical conscience to analyse any giving situation; to live responsible lives; within familial-koinonial relations; with a holistic person and worldview; as permanent learning. The pedagogic value of this model is to inform, guide and empower educators and learners to make meaning out of confusing situations. The church requires critical/compassionate people that can help to discern, build and transform the current socio-economic, moral-political reality. (shrink)

The problem of free will has a long and intricate history. The millennia of development of the problem have seen the evolution of numerous free will viewpoints. A cursory look at the evolution of the concepts of free will and determinism, the various arguments, counterarguments, complex adjustments to arguments, the variety of sources of empirical research, and empirical insights illustrate the complexity of the debate. This elaborate reality opens itself to a pluralist account of free will and moral responsibility capable (...) of accommodating this complexity and apparent contradiction. In this dissertation, I present such a pluralist account. I argue that a pluralistic approach to free will and moral responsibility makes room for discontinuities, accounts for conflicting free will values and regret, and acknowledges dissimilar responses to moral responsibility situations. I lay out the framework for this approach by engaging with free will research from moral psychology, investigating the findings of the sciences, such as neuroscience and physics, and considering our common-sense understanding of free will. (shrink)

Atonement theories have great implications for the soteriological paradigms associated with them, but their significance has not always been recognized in the formulation of theological systems, the lack of dogmatic definition by ecumenical council encouraging diversification and isolation from other doctrinal loci. The strongest coherence between an atonement model and soteriology can be seen in the reformed tradition, and its theory of penal substitution has become the standard accepted by many non-reformed protestant groups, including classical pentecostalism. Tensions persist in the (...) theological system of pentecostalism because of its pairing of penal substitution with the soteriological paradigm of its foundational symbol of faith, the full gospel of Jesus as savior, sanctifier, baptizer with the Spirit, healer, and coming king. This vision of salvation is broader than that of protestant orthodoxy, which through its atonement theory deleteriously separates the death of Christ from his work in life and strictly limits the subjects and nature of salvation, specifically to addressal of elect individuals’ sins. It is proposed that this tension within the pentecostal system be relieved not through a reduction of its soteriology but a retrieval of the Christus victor model, the atonement theory of the ancient and Eastern church. As reintroduced to the Western church by G. Aulén, this model interprets the saving work of Christ along two lines: recapitulation, the summing up and saving of humanity via the incarnation, and ransom, the deliverance of humanity from the hostile powers holding it in bondage. In a contemporary, pentecostal appropriation of this model, aid is taken from K. Barth’s concept of nothingness to partially demythologize the cosmic conflict of the Bible, and pentecostalism reinvigorates the Eastern paradigm of salvation as theosis or Christification via the expectation of the replication of Christ’s ministry in the Christian. The study shows Christus victor can give a more stable base for a broader soteriology that is concerned with the holistic renewal of the human person. To demonstrate the developed model’s vigor and applicability beyond pentecostalism, the study closes by bringing it into conversation with the concerns of three contemporary theological movements. (shrink)

Text in English, with summaries in English and Afrikaans.

The purpose of the research, which shaped the research question, was exploring the social construction of cultural stories of substance abuse and the difference that God-stories can make in these circumstances. The research is about the difference that the positioning of the self in the biblical and Christ-stories, the stories of faith, can make in the construction of self-stories in the context of substance abuse. This study thus studied the social construction of self-stories embedded in God-stories in the context of (...) a short-term rehabilitation programme for addiction. I had conversations with 12 participants in Ramot, a rehabilitation centre for alcohol and drug addiction in Parow, Cape Town in the year 2005. A narrative approach was followed, because it is particularly suited to exploring the interaction between stories of identity or self-stories, stories of faith or God-stories, and stories of the struggle with substance abuse. The concept of stories opens up issues and ideas that initially seem to be fixed „realities‟ to change, as alternative meanings can be applied and stories can be told differently in different contexts. This approach therefore correlates with people‟s lived experience. Stories as texts are constitutive of our worlds, but are open to re-visioning and editing. With regard to problematic stories, hope can thus be performed in telling stories differently or in telling different stories. The main body of the research is a theoretical consideration of the way self-stories, God-stories and the stories of a struggle with substance abuse are socially constructed. Particular attention is paid to the way in which self-stories are socially constructed, because that is the basis for the narrative approach adopted in the research. This includes the postmodern, social constructionist and poststructuralist emphasis on the discursive positioning of the self, with the alternative positionings that this makes possible. Religion/spirituality are explored as part of the narrative resources or context that contribute to the social construction of self-stories. For a believer, this relationship with God through biblical stories informs other relationships and influences the construction of the person‟s self-stories. This research report therefore also reflects a critical interaction between the contemporary situation in respect of the struggle with substance abuse and the stories of the Christian tradition for the sake of improved praxis by the faith community. (shrink)

This dissertation focuses on the role of the church as a social conscience in its quest for human dignity. It specifically explores the role played by the Anglican Church of Southern Africa in the restoration of human dignity through the contributions made by the various bishops and archbishops in addressing the challenges of socio-economic and political injustice faced by society. Furthermore, this dissertation explores the practical mission and ministry of the parish of St Thomas in Kagiso 1, Krugersdorp in its (...) quest for human dignity aimed at addressing the contextual socio-economic and political injustices and to alleviate suffering. Special emphasis in this dissertation is put on the biblical and theological substantiation which necessitated the various prophetic mission and ministries. (shrink)

Radio Frequency Identification is a new technology which allows people to identify objects automatically but there is a suspicion that, if people are tracked, their privacy may be infringed. This raises questions about how far this technology is acceptable and how privacy should be protected. It is also initiated a discussion involving a wide range of technical, philosophical, political, social, cultural, and economical aspects. There is also a need to consider the ethical and theological perspectives. This dissertation takes all its (...) relevant directions from a Judeo-Christian theological perspective. On one side the use of technology is considered, and on the other side the value of privacy, its infringements and protection are investigated. According to Jewish and Christian understanding human dignity has to be respected including the right to privacy. As a consequence of this RFID may only used for applications that do not infringe this right. This conclusion, however, is not limited to RFID; it will be relevant for other, future surveillance technologies as well. (shrink)

This practical theological study sought to explore the reasons for the exclusion of women from the overall leadership positions of the church, the consequences of this situation, and how women feel about it. The value of the study is that it reflects on women’s experiences and gives a voice to marginality. It adopted a qualitative approach where the data were collected through semi-structured interviews with ten randomly selected participants from the Assemblies of God Back to God denomination. The findings indicated (...) that women were excluded through the church practices, scripture, the African tradition and the African culture. Contradictory voices showed progressive support for women. Furthermore, the findings also highlighted the unfavourable practices encountered by women as well as a stagnant and unprogressive church. (shrink)

Afrikaans text, with summaries in English and Afrikaans.

Culture and religion have both healthy and unhealthy effect on the leadership development of women in Africa. In this regard, the impact of especially African Pentecostal Christian discourses, as well as Vhavenda cultural discourses, on the lives of women leaders are brought to the surface through literary reviews, questionnaires and interviews. Accordingly, the data obtained by means of these methods are analysed using existing theological and cultural hermeneutics methods. Furthermore, they are deconstructed in terms of a vhusadzi perspective of empowerment (...) regarding women in the ministry, which is applicable in an African-South African context. The present role of women in Pentecostal churches in the Venda context is studied historically and critically with reference to a future of empowerment. It is found that the leadership role of women in the ministry in Pentecostal churches in Venda is faced by certain challenges, which include rereading the Bible from the perspective of women in partnership with men, validating women’s ordination in dialogue with patriarchal interpretations of presumed biblical prohibitions on women’s ordination, rescoping cultural influences on church leadership roles, which are supported by Venda proverbs and rituals and reframing perceptions of women in the ministry amongst church leaders and the laity. The unique contribution of this thesis is, firstly, its focus on Pentecostal women in Venda. Secondly, a vhusadzi perspective is formulated that has never been done before in the literature. This perspective encompasses the experiences and expectations of Vhavenda women living in the Limpopo Province in South Africa. Thirdly, a link is drawn between culture, religion and ministerial leadership with a gender focus that produces new knowledge of the relationship between religion and culture as it manifests itself in a Venda context. The vhusadzi approach is informed by the bosadi approach of the Old Testament scholar, Madipoane Masenya, and feeds on her insights into women’s access to the interpretation of biblical texts. The vhusadzi approach takes these insights further by applying them to Vhavenda women’s access to leadership roles in the church. It opens up the future for further research, inviting African women scholars to contextualise issues related to women’s ordination. (shrink)

Our history in South Africa has shown that we are largely segregated and unequal, as race continues to define the opportunities of many. Post-apartheid interactions continue to be troubling in racial terms. The new interracial relationships that are created in religious organisations can become a model of social cohesion for South African society. However, Christian organisations are structured in patriarchal and hierarchical ways with their authoritarianism; hence, the roots of oppression lie deeper. Black theology is part of a larger ongoing (...) movement of liberation and must turn its attention to persistent forces such as racism that cause human alienation. This article will attempt to analyse racism by unpacking the findings of an empirical research project on diversity, and explore the transformative methodology of Black theology in raising critical awareness on identity issues within South African theological education. (shrink)

In ministerial training, effective integration of academic excellence, spiritual formation and vocational training is critical to produce holistically trained Christian leaders. This article positions integration as an educational approach that attempts to coordinate and synthesise the major learning dimension and can bring about significant learning, since it takes account of the lifeworld of the student and engages a custom-designed curriculum. This article reports on an empirical research project on integrative theological education at Justo Mwale University, Zambia. It reports on various (...) dimensions within the formal and informal curriculum in the residential Bachelor of Theology programme. The article provides key findings and a discussion on the contextual and institutional challenges that shaped curriculum design. It reflects on the learning gained through this action research and concludes with strategies to move towards a more integrative model of theological education. (shrink)

Theological colleges aim at training well-formed, well-resourced Christian leaders who possess a compelling personality and moral authority for impactful and transformational leadership. This is achievable largely through an integrated approach to the curriculum that places equal value on the development of the “head, heart, and hands”, the institutional ideal of holding the cognitive, affective and psychomotor dimensions of theological training in equilibrium. In addition, the contextual and contemporary relevance of such a curriculum is critical for maximum effect. The initial slow (...) and hesitant approach of the Pentecostal movement to theological education has made them dependent on other Christian persuasions for models in theological education. This article reports on an empirical study to describe and evaluate the curriculum of Pentecost Theological Seminary in Ghana, in order to appreciate the extent of integration and relevance accomplished, and to contribute to institutional efforts at further integration. (shrink)

The quest for epistemic liberation remains an important project in the post-colonial era of Zambia, and entails challenging the existing inequalities in knowledge representation at the epistemic front in the country. At the core of this quest is the position that the continued dominance of Western knowledge and the corresponding marginalisation of indigenous knowledges amount to an epistemic injustice that affects the contemporary existence of the peoples in the country. This study critically examines the problem of epistemic injustice in Zambia (...) while reflecting on the country’s uncompleted project of decolonisation. It traces the problem from the theoretical assumption of modernity that Western knowledge is universal and that it should, therefore, be applied to all societies in the world. It is submitted that the current education system in Zambia is based on this assumption, and, consequently, favours Western knowledge to the exclusion of indigenous knowledges. This practice is identified as a conduit for accelerating epistemic injustice and its intensity in the country. The study approaches this problem from an African philosophical standpoint, and draws its current from the history of the political struggle against domination on the continent. To adequately confront the problem of epistemic injustice in Zambia, the study suggests parity and equilibrium in representation between indigenous knowledges and Western knowledge in the country. (shrink)

Text in English with summaries in English, Shona and isiXhosa.

The goal of all spiritual care is spiritual well-being and spiritual health. Spiritual direction is important in this regard as it emphasises developing one's relationship with God which inevitably leads to greater integration of one’s inner and outer life. This article will highlight the practice of spiritual direction which fosters healing and wholeness and is a legitimate approach to caring for the needs of the spirit. This article focuses on how spiritual direction heals. It highlights the nature of the direction (...) relationship as one of presence and nurture and the ministry of compassion that must be engaged in that relationship. Secondly, a by-product of direction, the inner healing of emotions is discussed, as well as selecting appropriate language to communicate hope. Thirdly, within the direction relationship identifying specific spiritual needs is an important resource to facilitate spiritual health. Finally spiritual direction in our South African context can be a healing and life-giving relationship for both the director and the directee. (shrink)

The achievements of African intellectuals endeavour in the decades since independence have been extraordinary. In multiple fields of enquiry and expression Africa has thrown off alien dominance and asserted its own energetic perspectives. The urgent question emerging among Africa's educated elite is whether the ideological underpinnings of Africa's post-independence era is sufficient for securing Africa's future. This intellectual transition accents one of the principal challenges facing African theology. Africa has urgently needed the aid of critical reflection in coping with a (...) modernity already pervasive within contemporary Africa, and in negotiating its future within the increasing interdependency of the world community. The affirmation and defence of the "otherness" of Africa has been essential but will it be sufficient for addressing Africa's present crises or future expectations? This paper will discuss the phenomenon of African theology in terms of its development, sources and future prospects. (shrink)

Societies are changing rapidly, and in many countries there is an ongoing debate on the role of multiculturalism and religious diversity. REDCo, an international comparative research project set out to investigate whether developing ideas on multiculturalism and religious diversity influenced school pupils’ views on these issues. A South Africa project was conducted to understand how learners experienced religious diversity within a new approach to religious education in South Africa. To answer the research question, the REDCo II questionnaire was used in (...) Catholic schools. The descriptive study revealed that learners are generally positive towards the role and function of religion in schools. This indicates that Catholic schools are approaching religious education from a multi-faith perspective where teaching about other religions does not threaten the identity of the Catholic schools. Further research of qualitative nature is required to deepen the findings and to formulate theoretical and practical approaches to teaching religion education for use in religious schools. (shrink)

Moral formation is a crucial aspect of the training that young Christian leaders have to be exposed to during their education. This article considered the dominant role of transmission based moral education within the moral formation of emerging adults. The empirical study took a holistic focus to analyse the nuances of the moral self and give moral formation the focus it requires. Three major areas of the moral self, namely knowledge, emotion and socialisation, were investigated. These three areas are considered (...) exclusively within the emerging adulthood life stage of charismatic students attending a Christian gap year. This exploratory study made use of a qualitative approach using semi-structured interviews. The data was analysed with a constructivist framework using content analysis. Findings mainly related to the three focus areas, with the impact of emotions being the most prominent. The influence of the Holy Spirit was also a key finding, as Charismatic emerging adults depended on his guidance during moral decision-making. The data also reflected the significant interaction and overlap of the three areas exercising an influence on emerging adults’ moral decision-making together with its impact on the moral identity of an individual. (shrink)

South Africa’s Policy for Religion and Education is linked to a broad range of initiatives celebrating linguistic, cultural and religious diversity. Public and independent schools are expected to implement the Policy and ensure that that they act in a religiously neutral way. This article highlights how students in Catholic schools understand religion in school and the impact of religions, via results obtained from the REDCo II Questionnaire on Religion and School. It was especially important to understand how students experience religious (...) diversity within a new approach to religious education in South Africa. The research findings show that students are very positive towards religious diversity which could be understood within the dramatic socio- political changes of the country as a backdrop. This study also underscores the inclusive nature of Catholic religious education. (shrink)

Spiritual formation is a significant component of the educational work of a theological institution that prepares students for church leadership. Theological institutions have a responsibility to engage students in reflecting on spiritual life, to provide opportunities for students to deepen their spiritual journeys and to develop in students a spiritual maturity that is required of future Christian leaders. This article reports on the findings of a descriptive study carried out with theological students during their training for Christian ministry. The aim (...) of this research project was to conduct a comprehensive investigation into spiritual formation programmes to, firstly, find out whether spiritual formation is intentionally pursued, and secondly, to develop an instrument to measure the spiritual formation emphasis at theological institutions. As theological education in South Africa continues to assess its vision and goals, this exploratory study offers evidence to support the assumption that theological institutions are fulfilling their stated goals of shaping student spirituality. (shrink)