In 2001, President Gordon B. Hinckley, President of The Church of Jesus Christ of Latter–day Saints announced in an opening statement at General Conference, "The vision of Joel has been fulfilled wherein he declared," he then quoted the KJV of Joel 2:28–32. Throughout the remaining six and a half years of his life, he provided no commentary on the fulfillment of this passage. Fulfillment of the passage is also referenced in the standard works for The LDS Church in Joseph Smith—History (JS—H 1:41) and in the New Testament (Acts 2:17–21). An array of publications before and after President Hinckley's statement, comment on the fulfillment of Joel 2:28–32. This thesis is not another voice commenting on the fulfillment of Joel's ancient message. However, in the many statements made on the fulfillment of Joel 2:28–32 a gap exists, in that, no study has been conducted looking specifically at the perceptions and all of the statements of Joseph Smith on the fulfillment of this passage. This thesis seeks to fill that gap. In this thesis I contend that Joseph Smith did not believe that Joel 2:28–32 had ever been fulfilled prior to his lifetime, and that Joseph utilized the prophecy and its fulfillment as a form of motivation for his followers to preach, gather, and build up Zion. Chapter one summarizes some of the history of Christianity's view of fulfillment of Joel 2:28–32. Because Joseph Smith was not raised in a vacuum, chapter two unfolds the Christian commentary on Joel's prophecy found in Bibles produced in the antebellum era that Joseph Smith lived in. Chapter three elucidates the beliefs about the fulfillment of Joel's prophecy which two contemporary Christians had—Alexander Campbell and William Miller—to show how distinct Joseph Smith's teachings and beliefs were in his time–period. Chapter four provides every documented statement Joseph Smith made on Joel's prophecy, and every primary allusion that points back to Joel 2:28–32. It provides analysis to show what connections Joseph did and did not make with fulfillment of Joel 2:28–32 and shows that Joel 2:28–32 was one of the several primary scriptural texts for the restoration. Chapter five demonstrates that other early leaders within Joseph's church also saw the fulfillment of Joel taking place in their day and as a part of their experiences. This thesis shows that Joseph Smith did not consider the fulfillment of Joel on a single occasion, as many of his predecessors and contemporaries had, but through publications and sermons he produced a more thorough structure of belief's regarding its place in the world and especially his church than any other up–start evangelical Christian leader in the antebellum era. He produced a number of revelations, which quote the unique language of Joel. He also pointed people to the ongoing fulfillment of the passage multiple times between 1830 and 1839, showing that he did not believe that fulfillment would come in a specific singular event.

Text in English / This thesis is a study of several major motifs found in classical Pentecostal missiology in the North American scene. It is both a missiologically interpreted study based on the historical antecedents of Pentecostal mission theology and a Pentecostal interpretation of five major motifs germane to Evangelical and Pentecostal missiology in this present time. The intent and purpose of this study is to begin in chapter two with the Antecedents and Matrix of Pentecostalism per se and interpret them through missiological eyes. Topics such as the Holiness-Wesleyan roots of Pentecostalism which includes looking at such personages as John Wesley, Charles Finney, et al are studied. As well, the Reformed, non-Wesleyan roots of Pentecostalism are highlighted which includes Premillennialism, Dwight Moody, Reuben Torrey, A J Gordon, and A B Simpson, and Divine Healing. Finally, one arrives at the matrix of modern day Pentecostalism. The major emphasis is placed upon Charles Parham, William Seymour, the Azusa Street Mission, and on African American Pentecostals. The remaining chapters are an articulation, evaluation, and interpretation of five major Pentecostal mission theologies (practices) that emerged from the antecedents and appear to be in common with the majority of classical Pentecostal denominations. Chapter three deals with The Lostness of the Human Race. Topics included are lnterreligious dialogue, 'Life boat salvation', and the exclusiveness of Christ. Chapter four handles the concepts of Church Planting and Evangelism from perspectives of the Ecumencials, Evangelicals, and Pentecostals. In chapter five, the understanding of Indigenous Church Principles is studied from its origin to present- day application. Notable persons are Melvin Hodges and Morris Williams. Most relevant to present-day missiology is chapter six which deals with Social Responsibility and how Pentecostal missiology has responded to this need. Finally, Pneumatology as characterized by Pentecostal mission theology is studied. Emphasis is placed on Xenolalia, the Great Commission, Traditional Pentecostal Pneumatology, Pentecostal hermeneutics, and the Holy Spirit in missions. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

Text in Afrikaans / Hoe kan die kerk, spesifiek ook die NG Kerk in Namibie, gestruktureer word om werklik relevant te wees in 'n samelewing waarin soveel veranderinge plaasvind? Eers word gekyk na die Praktiese Teologie as navorsing random die kommunikatiewe handelinge in diens van die evangelie; 'n definisie wat werk met 'n bepaalde verhouding tussen kerk en wereld. Daarna word die groot sosiale, staatkundige en godsdienstige veranderinge in die samelewing bespreek waarin die kerk hom bevind. As antwoord op die vraag: "watter kommunikatiewe handelinge in diens van die evangelie kan van die kerk 'n wesenlike faktor vir die evangelie in die wereld laat wees?", bespreek hoof stuk 3 dan die moontlikhede wat die model van die kerk as dienskneg inhou vir die kerk se invloed en rol in die samelewing. Die laaste hoofstuk wys veral op die belangrike rol van lidmate en kleingroepe in die strukturering van die kerk om so 'n dienskneg-kerk te wees. / How can the church, particularly the Dutch Reformed Church in Namibia, be structured to be truly relevant in a society where so many changes occur? Chapter 1 concerns Practical Theology researching communicative acts in the service of the gospel; defining a specific relationship between the church and the outside world. This is followed in Chapter 2 by a discussion of the churches' role regarding the enormous social, political and religious changes in society. In reply to the question: "which actions of communication in service of the gospel can assist the church to be a substantial factor to promote the gospel in the world?", chapter 3 looks at the possibilities that the model of the church as servant has for the influence of the church in the society. The last chapter refers particularly to the important role of laity and small groups in the structuring of the church to serve the community. / Philosophy, Practical and Systematic Theology / M. Th. (Practical Theology)

The thesis deals with a philosophical conception of an Austrian thinker of the 20th century Ferdinand Ebner in his life?s work ?Das Wort und die geistigen Realitäten: Pneumatologische Fragmente? (1921). Not only his life and the persons who influenced Ebner?s work were taken into account, but also the cultural-historical context of the period in which his original thoughts evolved. The heart of this paper lies in the introduction and explanation of the basic terms and theses that are crucial for Ebner?s philosophy, or more precisely his pneumatology. This part also contains Czech translation of some of the most important passages of Ebner?s work.

This study deals with creative preaching through exploring pneumatology and creativity as prime ingredients for creative preaching. The researcher sees the problem of preaching in terms of the limited resources for proclaiming the very old message of the gospel of Jesus Christ in a fast changing world. Preaching in the reformed tradition is based primarily upon the Bible and the tradition of the church. The researcher suspects that, given the limitations of the age of the source, the preacher runs the risk of boring the congregation, who regularly attends sermons, by becoming irrelevant to their living conditions through having to repeat the same basic message. The researcher suspects that the preacher may run out of ideas and ways of bringing a relevant message in a fresh way, week after week, and begin to employ all kinds of tricks and gimmicks in order to stay relevant. Creative preaching is suggested as answer to this dilemma. Creative preaching is studied within the frame of creativity in service of the Holy Spirit. The study strives to explore the field of creativity from a homiletical perspective and bring the results into a pneumatological context by means of a hermeneutical method, with the aim of designing a basic theory for creative preaching. The first part of the study comprises a literature study of the fields of pneumatology and creativity. Pneumatology is explored in terms of the biblical roots of the use and meaning of the terms rûah, pneuma and paracletos, as well as a brief theological exploration. A pneumatology for preaching includes the Spirit as carrier of the Word and inspirer of the preacher and listener, within the context of the congregation as dedicated space for the working of the Spirit. The second part of the literature study deals with creativity as a human capacity that can be learnt and developed. Creativity is a deliberate dynamic activity that produces new, unexpected and meaningful results through creative observation, creative thinking and creative insight. Empirical research was conducted amongst preachers in the Dutch Reformed Church to ascertain their understanding of creative preaching and their experience of the workings of the Holy Spirit and creativity, in the process of producing a sermon. The research found that preachers understood the Holy Spirit as a vital part of the preaching process. Preachers experience the activity of the Spirit in their normal daily routines as ministers. Preachers do not regard themselves as creative people although they apply principles of creativity primarily in producing visual material for sermons as an additive. The Research found a need for the concept of creative preaching. Creative preaching is developed and described as a process in which the preacher, with the guidance of the Holy Spirit, employs creative methods like observation, association, imagination and creative thinking in the whole process of sermon creation, from choice of Scripture to the presentation of the sermon. The sermon is structured in such a way as not only to be creative but also stimulating the creativity of the listeners. Creative preaching is stimulating preaching based on scripture, imagination and the inspiration of the Holy Spirit. / Thesis (PhD)--University of Pretoria, 2011. / Practical Theology / unrestricted

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L'articulation de cette thèse découle d'une curiosité sur la façon dont les croyants africains contemporains urbains comprennent le Saint-Esprit. Les portraits que les théologiens africains ont dressés de la compréhension africaine du Saint-Esprit, semblent être basés sur un paradigme théologique dichotomique: la religion traditionnelle africaine et la tradition chrétienne occidentale, qui avait créé la dissonance dans la scène académique. Ce paradigme soulève un débat de continuité et de discontinuité entre les êtres spirituels des deux traditions, les esprits traditionnels et le Saint-Esprit. Cette thèse va prendre une attention particulière sur les travaux de Elochukwu Uzukwu et de Matthew Michael, qui figurent parmi les quelques théologiens africains ayant travaillé sur la compréhension de l'Esprit Saint. Uzukwu soutient la continuité fondée sur l'orientation théologique des églises indépendantes africaines, tandis que Michael s'est rangé du côté de ceux qui déclarent la discontinuité, se basant sur l'orientation théologique évangélique. Ces théologiens, qui adoptent des positions opposées en s’appuyant sur leurs orientations théologiques respectives, défendent des positions théologiquement bipolarisées de la pneumatologie africanisée et de la religiosité africaine. Étonnamment, le débat en cours parmi les théologiens n'a pas accordé beaucoup de place à la religiosité des croyants laïcs, ni à son étude empirique. Par conséquent, cette thèse a décidé d'interroger les croyants africains laïcs sur qui le Saint-Esprit est pour eux, en espérant que cette étude pourrait régler la dissonance persistante dans le terrain académique. Les voix des laïcs africains contemporains ont rapporté des récits vivants à la façon dont ils ont théologisé les deux mondes spirituels pour définir le Saint-Esprit dans une foi africaine. Leurs voix, qui ont été introduites dans le domaine universitaire, ont apporté des idées novatrices et des découvertes. Elles ont révélé comment la compréhension africanisée du Saint-Esprit présentée par les théologiens Africains ont été la position de la minorité des croyants, bien qu'elle ait fût représentée comme si elle était une pneumatologie africanisée populaire. À l'inverse, le paradigme bipolarisé sur lequel les théologiens africains articulaient la compréhension africanisée du Saint-Esprit semblait même dépassé. Par conséquent, sur la base des voix du terrain, cette thèse développe des propositions, pour une compréhension africanisée du Saint-Esprit, qui pourraient être pertinentes pour la religiosité urbaine de nos jours. Par les voix inédites à qui elle offre une ouverture, cette thèse appelle à réévaluer l'articulation entre le Christianisme et la religion traditionnelle en Afrique. / The articulation of this thesis derives from a curiosity on how the urban contemporary African believers understand the Holy Spirit. The portrayals African theologians have drawn of the African understanding of the Holy Spirit, seems to be based on a dichotomized theological paradigm: the African traditional religion and the Western Christian tradition, which had created dissonance on the academic stage. This paradigm raises a debate of continuity and discontinuity between the spiritual beings of the two traditions, the traditional spirits and the Holy Spirit. Elochukwu Uzukwu and Matthew Michael, whom this thesis will take a special attention, figure among the few works of the African theologians about the understanding of the Holy Spirit. Uzukwu supports continuity based on the African Independent Churches’ theological orientation, whereas Michael sided with those stating the discontinuity, grounds on the Evangelical theological orientation. These theologians, whom take opposite stances based on their respective theological orientations, represent theologically bipolarized stances on Africanized Pneumatology and the African religiosity. Surprisingly, the ongoing debate among the theologians did not accord much room to the lay believers’ religiosity nor on their empirical studies. Therefore, this thesis has decided to inquire the lay African believers on whom the Holy Spirit is to them hoping that this study could settle the dissonance persisting on the academic field. The voices of the contemporary lay African believers brought vivid accounts on how they have theologized the two spiritual worlds to define the Holy Spirit into an African faith. Their voices that were introduced to the academic field have brought innovative insights and discoveries. It revealed how the Africanized comprehension of the Holy Spirit presented by the African theologians were the stance of the very minority of believers, although it were wrapped as if it was a popular Africanized Pneumatology. Conversely, the bipolarized paradigm on which the African theologians were articulating the Africanized understanding of the Holy Spirit even appeared to be outmoded. Therefore, based on the voices of the ground, this thesis develops proposals for an Africanized understanding of the Holy Spirit that could be relevant and pertinent to an urban contemporary African religiosity. The unheard voices that this thesis brought its attention to call to re-evaluating the articulation between Christianity and Traditional Religion in Africa.

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In the thesis a methodology of understanding and explicating Christian faith consistent with the mystery of the simultaneous close connection and radical difference of God, human beings and the physical-organic cosmos environment is been mapped out. The theanthropocosmic principle as an expression of the mystery functions as the heuristic key in opening up the notion of kenosis (and incarnation) of Jesus Christ and the Holy Spirit within the scope of the enduring interaction of . The Spirit in the kenotic sense of the word connects and differentiates the overall processes of being and becoming, here and there, now and then of the mystery of the `presences' of God, human beings and the natural cosmic world in being there (Dasein), being thus and thus (Sosein) and being dynamically actual (Aktsein). God acts in terms of the Spirit's operational kenotic presence within the margins of the creatureliness of people and the natural cosmic world as the kenotic clothing of God. A dynamic interpretation of the integral and differential character of being and becoming suggests that making sense of the dynamics of the formation of identities and identification is an ever ongoing endeavour. It implies a continuous process of negotiation whilst experiencing various continuums, remaining open-ended in an ever-increasing sense of wonder and mystery of "exitus a Deo-reditus in Deum". / Systematic Theology and theological Ethics / D. Th. (Systematic Theology)