Apologia of religious reforms of Josephinism after the accession of Leopold II. This thesis is based upon an apologetical work "Kontrast zwischen den Grundsätzen des Prälatenstandes in Böhmen und jenen der auf Veranlassung Kaisers Leopold II. als Großherzog von Toskana im Jahre 1786 gehaltenen Diözesansynode zu Pistoja". This file was issued in 1791 and was addressed to the Bohemian clergymen as a reply to their demands that were presented by the clergy at the Bohemian Diet after Emperor Joseph II. had died. It resumes both the significance and circumstances of the mentioned clergymen's presention and its results. It also focuses on several controversial topics, such as conflicts of demands on chande of religious life held by representants of the Church against entlightened State representatives. Not only it tries to document the reforms that had been executed by Emperor Joseph II and his brother Leopold, it also considers the most important ideological movements that form that creation of the relationship between the State and the Church within the Early Modern Period.

AFRIKAANS: As oudste kerk in Suid-Afrika is die Ned Geref Kerk in haar moeisame pad van kerkregtelike ontwikkeling andermaal gestrem toe ´n hofuitspraak tydens die Sinode van 1862 aanleiding gegee het tot die totstandkoming van afsonderlike sinodes. Hierdie ongelukkige gebeurtenis het lidmate diep teleurgestel maar terselfdertyd aangespoor om nie te rus voordat die breuk weer herstel is nie. Met die oog hierop is die Raad van Kerke gestig en sou hierdie raad op sy talle vergaderings onvermoeid ywer om die kerk weer te verenig. Intussen het ´n jong boorling van die geharde Stormberge in die Oos-Kaap, Jacobus Daniël Vorster, in 1935 predikant geword in die Ned Geref Kerk Tafelberg. Hy was lief vir die vak kerkreg en het ook daarin ´n M Div verwerf met die titel: “Kerk en Kerkregering van die Voortrekkers” terwyl sy Th D-proefskrif gehandel het oor: “Die Kerkregtelike Ontwikkeling van die Kaapse Kerk onder die Kompanjie 1652 tot 1795" As jong predikant moes Koot Vorster talle operasies ondergaan en daar is dikwels gevrees vir sy lewe, maar hy was bestem vir groter dinge want as Gereformeerde kerkregkundige sou hy algaande in statuur groei tot een van die grootste en kleurrykste kerkleiers wat die kerkverband nog opgelewer het. Hy dien vir dekades as skriba van die Ring van Kaapstad en as aktuarius van die Kaapse Kerk, maar waarvoor hy altyd onthou sal word is sy bydrae tot die totstandkoming van die Algemene Sinode in 1962. Na die Algemene Sinode het Vorster sy diepe insig in die Gereformeerde Kerkreg verder geopenbaar in die talle publikasies, artikels, adviese en optredes in sinodale vergaderings. Hy was meester van sy vak. Hy het telkens sy vermoë om duidelik te onderskei tussen die beginsels van die verskillende Kerkregstelsels getoon deur die Kerk en vergaderings terug te lei na die Gereformeerde kerkregtelike beginsels. So het hy ´n groot bydrae gelewer om die Ned Geref Kerk op die Gereformeerde spoor te hou of soms selfs te bring. Met sy agtergrond, sy akademiese onderlegdheid, sy deeglikheid en sterk standpuntinname rondom belangrike kerkregtelike sake was hy die regte persoon om die kerk kerkregtelik te begelei om die lang gekoesterde ideaal van kerkhereniging te bereik. In die Raad van Kerke en in Sinodes het hy die saak op ´n wyse gestel wat vertroue by afgevaardigdes en die gewone lidmate ingeboesem het. Hy het hom daarvoor beywer dat die Ordonnansie no 7 van 1843 geskrap word en dat ´n Kerkorde vir die verenigde kerk op die voetspoor van die Kerkorde van Dordrecht opgestel word. Daarom was dr Vorster dan ook die aangewese kerkregkundige om vir die Kerk, weliswaar gegrond op die Dordtse Kerkorde van 1618-1619, in 1962 ´n Gereformeerde Kerkorde voor te berei. In die finale voorbereiding van ´n Kerkorde vir die eerste Algemene Sinode is hy aangewys as voorsitter van die kommissie van Aktuarii wat die taak moes verrig. In hierdie belangrike voorbereidingswerk het hy, volgens die ander lede van die kommissie, die meeste van die werk vir eie rekening geneem. Hy is ook gevra om die voorgestelde Kerkorde by die onderskeie Sinodes voor te dra in afwagting vir vrae en kommentaar. Op die wyse het hy die voorreg gehad om binne ´n jaar of twee al die Sinodes by te woon. Die voorgestelde Kerkorde was so deeglik voorberei dat dit met min wysigings aanvaar is. Met hierdie Kerkorde het hy veral ´n groot bydrae gelewer om die Kerk te suiwer van die stille insypeling van Kollegialistiese denke, begrippe en taalgebruik, wat via die “Algemeen Reglement” van 1816 die Kaapse Kerk se Kerkwet ingedring het en later ook weerklank gevind het in die Kerkwette van die noordelike Ned Geref Kerke. Dit was ´n moeilike taak, aangesien veel Kollegialisties na jare vir selfs teoloë in die Ned Geref Kerk Gereformeerd voorgekom het, ten spyte van pogings om dit uit die Kerkwette te suiwer. Die Kerkorde van 1962, wat al die Kerkwette vervang het, was, as die breinwerk van dr Vorster, die finale sif. Met die totstandkoming van die Algemene Sinode van die Ned Geref Kerk in 1962 is die honderdjaar-oue droom van die kerkverband bewaarheid. Dr Koot Vorster het nie alleen die Sinode se nuwe naam gegee nie, maar ook die Algemene Sinode se eerste Aktuarius geword. Dit het hy vir baie jare gebly totdat hy binne die kerkverband tot Moderator van die Algemene Sinode verkies is. Dr Koot Vorster was índerdaad ´n merkwaardige kerkleier wie se groot bydrae tot die Ned Geref Kerk se kerkregtelike ontwikkeling verdere navorsing en optekening verdien. ENGLISH: The development of the Church Order of the Dutch Reformed Church was obstructed by a court order during its 1862 Synod which provocated the formation of seperate synods. Church members were prompted to restore church unity and therefore the Council of Churches was established. Dr Jacobus Daniel Vorster, as minister of the Dutch Reformed Church, Tafelberg in Cape Town, loved the subject on Church Law and obtained a MDiv degree with the title: Church and church rule of the Voortrekkers while the title of his Th D reads: The canonical development of the Cape Church under the VOC from 1653 to 1795. Allthough the young Koot Vorster was very ill, he was destined for greater things. He became one of the greatest and most distinguished leaders of the D R C denomination. For decades he ministered as secretary of the Circuit of Cape Town and as Actuary of the Cape Synod but he will always be remembered for his contribution to the establishing of the 1962 General Synod. He was a master in his field. He had the ability to distinguish between the principles of the different church law systems and to take them back to the Reformed canonical principles. Vorster led the church in church law to reach the longstanding ideal of church unity. He did his best to remove the Ordonance nr 7 of 1843 from the lawbook and to bring about a Church Order based on the Order of Dordt of 1618- 1619. Vorster was chosen as Chairman of the Commission of Actuaries during the final preparation of the Order for the first General Synod. He was also asked to submit the proposed Order at the various Synods and it was accepted with very little change. vii With this Order, he made a large contribution towards purification of the quiet infiltration of Collegialistic thinking, expressions and use of language which entered the church law of the Cape Church through the “General Reglement” of 1816 and also affected the church law of the Northern churches. The Church Order of 1962 was to supersede all previous orders and is in its final form the brainchild of dr Vorster. With the establishing of the 1962 General Synod, a hundred year old dream of the church denomination, became a reality. Dr Koot Vorster became the first actuary of the General Synod and filled this post for many years until he was elected as Moderator of the General Synod. Dr Vorster was a remarkable church leader whose contribution to the D R C’s canonical development deserve further research and recording. / Thesis (PhD)--University of Pretoria, 2009. / Church History and Church Policy / unrestricted

This discourse presents significant data relating to major developments in the elementary school system of the Central District of the Evangelical Lutheran Synod of Missouri, Ohio, and Other States. Some inferences are made which are based on information pertaining to the school system of the entire synod. These data, however, are used and interpreted as it affects the schools in this district.

[pt] trabalho apresenta a paróquia como lugar de encontro dos discípulosmissionários, onde a partir dos sacramentos se abre à missão. A sinodalidade da paróquia é a perspectiva atual de grande importância para a pastoral do mundo contemporâneo pois abre os paroquianos ao mundo e à vida em comunidade. A partir da eclesiologia pós-conciliar e do Papa Francisco se tem percebido a grande necessidade de se colocar os agentes de pastorais, assim como o pároco e os conselhos econômicos e de pastoral, no caminho da sinodalidade. Caminhar juntos é a motivação da Igreja atual no que concerne ao processo de escuta e diálogo tão necessários para se perceber a paróquia para o mundo. O primeiro capítulo do trabalho apresenta a paróquia, sua origem, etimologia e perspectivas atuais. No segundo mostra a questão da sinodalidade na vida da Igreja e sua teologia atual. Já no terceiro, aborda a sinodalidade na paróquia como uma perspectiva teológica de renovação missionaria na caminhada com o Ressuscitado. / [en] The current work will present the parish as a meeting place for missionary disciples, wich, starting from the sacraments, open itself to the mission. The synodality of the parish is a perspective of great importance for the pastoral care of the contemporary world, as it opens parishioners to the world and to community life. From post-conciliar ecclesiology and from Pope Francis, there has been a great need to place pastoral agents, as well as the parish priest and the economic and pastoral councils, on the path of synodality. Walking together is the motivation of the Church today regarding the process of listening and dialogue so necessary to perceive the parish for the world. The first chapter of the work will present the parish, its origin, etymology, and current perspectives. The second, shows the question of synodality in the life of the Church and its current theology. In the third, synodality in the parish is approached as a theological perspective of missionary renewal in the journey with the Risen One.

The decision to investigate the relations between the Church of Sweden and the Swedish state was taken in 1956 and the decision was built on the law of religious freedom from 1951. The historical close relation needs to be revised. That affects the vicar’s duty and tasks in three areas: Education, leadership and administration and also pastoral care and church discipline.  The purpose of the essay is to investigate how the vicar's leadership and duties have changed in relation to the change in the community, with a focus on the relationship between the Church of Sweden and the Swedish state. It is examined in records of the Swedish General Synod and the social changes is the following problem definition defined in relation to the three areas that Tegborg has formulated in his book: Kyrkoherden – ämbetsmannen 1809-1930. Ett drama i tre akter, according to the vicar’s duty.  ●       In what way has the vicar´s duty been affected in the area of education during the period between 1956-2021? ●       In what way has the vicar´s duty been affected in the area of leadership and administration during the period between 1956-2021? ●       In what way has the vicar´s duty been affected in the area of pastoral care and church discipline during the period between 1956-2021? These areas are analysed by four indicators to point out the changing process: The official position of the religion in the society, the development within the Church of Sweden, the religious activity and also religion and culture. The method that is used is content analysis, where records of the Swedish General Synod are analysed as primary sources during the period of 1956-2021. Also secondary sources are used to analyse the vicars duty and tasks during the period when the relation between the church of Sweden church and the Swedish state was examined and also what has happened to the vicar´s duty after the relation has changed.  From the reformation the Swedish church and the Swedish state were nearly connected but it changed successively during the 19´th century and the first step is Kommunallagsreformen 1862. During the period 1956-2021, by studying records of the Swedish General Synod and the decision taken haven resulted in a development in which it is obvious that the vicar’s duties are more less the teacher of the congregation and official. Instead, the vicar is a leader that have responsibility for goalkeeping, questions about the organisations and the responsibility of the employees. The vicar´s duty in relation to the society, the Swedish National Church, the internal activity and the culture is rejected more and more during the period to build relations with different partners. The relation to the society builds on a dialogue where the vicar is not the obvious authority neither external or internal as in the middle of the 20´s century. But at the same time their expectations of the Swedish church are to be a part of the civil society. / Beslutet om att utreda relationerna mellan Svenska kyrkan och staten kom 1956 och byggde på Lagen om religionsfrihet från 1951. Den historiskt nära relationen som funnits mellan Svenska kyrkan och staten behövde ses över. Detta påverkar även kyrkoherdens funktion och dennes ledarskap inom tre områden som länge varit självklart för Svenska kyrkan att agera inom. Dessa områden är undervisning, ledning och förvaltning samt själavård och kyrkotukt.  Uppsatsens syfte är att och är att undersöka hur kyrkoherdens ledningsfunktion förändrats i relation till samhällets förändring med ett fokus på relationen mellan Svenska kyrkan och svenska staten. För att undersöka kyrkoherdens ledningsfunktion utifrån primärkällor i Kyrkomötesprotokoll och de förändringar som skett ställs följande frågor utifrån en modell anlagd i Tegborgs bok: Kyrkoherden – ämbetsmannen 1809–1930. Ett drama i tre akter: ·       På vilket sätt har kyrkoherdens ledningsfunktion påverkats när det gäller undervisning under perioden 1956–2021? ·       På vilket sätt har kyrkoherdens ledningsfunktion påverkats när det gäller förvaltning och ledning under perioden 1956–2021? ·       På vilket sätt har kyrkoherdens ledningsfunktion påverkats när det gäller själavård och kyrkotukt under perioden 1956–2021? Dessa områden analyseras med hjälp av fyra indikatorer för att belysa förändringsprocessen: Religionens officiella ställning i samhället, Folkkyrkans utveckling, Den religiösa verksamhetens betydelse samt Religion och kultur. Metoden som används är innehållsanalys där kyrkomötesprotokoll analyseras under perioden 1956–2021. Dessa är uppsatsens primärkällor. Även sekundärkällor används för att belysa kyrkoherdens funktion under perioden då relationsfrågan mellan Svenska kyrkan och staten utreddes samt under de 21 år som relationsförändringen hade skett. Från reformation är Svenska kyrkan och svenska staten nära sammankopplad men det luckras successivt upp under 1800-talet genom 1862 års kommunallagsreform. Under perioden 1956–2021 går det att se genom studiet av kyrkomötesprotokoll från motsvarande tid och forskning inom området att kyrkoherdens funktion blir mindre av församlingens lärare och ämbetsman till att bli en ledare som arbetar mot mål och har ansvar för en organisation med flera anställda.  Kyrkoherden funktion i relation till samhället, folkkyrkan, den interna verksamheten och kulturen förskjuts mer och mer under perioden till att bli en relationsbyggare. Relationen till samhället bygger på en dialog och kyrkoherden har inte den självklara auktoriteten vare sig externt eller internt som i mitten på 1900-talet. Samtidigt som det finns förväntningar på Svenska kyrkan att fortfarande vara en del av civilsamhället.

This thesis looks at the general character of the synod of the Evangelical church of Czech Brethern (ČCE), based on archival documents since 1990. (The) first chapter describes how the Synod functions within the church and briefly mentions the issue of coping with communism, especially how some pastors got involved politically. I also touch on the events of the Velvet Revolution. The next chapter focuses on an analysis of the Synod's work based on classifying the synod's resolutions into different catogories. The results are given in three diagrams. The goal of this analysis is to show which types of resolutions dominate and which types are more unusual. The third more extensive chapter deals with the most important topics being resolved in the synod. It describes the origin of …, its progress and consequences for the church. To show the character of the ČCE Synod, I highlight its internal discussions regarding church law, the practical and theological discussions on …(church education, ordination and baptism…). Then I discuss the ČCE Social Welfare organisation, a free standing topic, as well as subjects that have revealed the Synod's views. This third group address the church's outside concerns. The synod talked about these topic both inside and outside the church as well as with the ecumenical...

Christian life today has been influenced by countless influences from the external world. Although these external factors have a significant bearing on the church of Christ, the greatest challenge however manifests itself from within the latter. Where the core doctrine of the church constitutes issues of theological and Christian importance, they seem to slowly dissipate and the practices of the secular world seem to take ownership of the church of Christ. The Reformed church has within its confines the three marks of the church whose sole purpose is to ensure that the church of God remains and continues to be the true church of Christ. These Three Marks are: (a) the proclamation of the Word; (b) the correct administration of the sacraments, and (c) the correct exercise of discipline. Among the three marks, discipline acts as a catalyst that enables the survival and proper continuance of the other two marks and thus the true church of Christ. These Three Marks prescribe the basic fundamentals of the Uniting Reformed Church in Southern Africa (URCSA) as a Reformed Church and thereby serve as a primary tool for this church. Discipline, therefore, forms an intrinsic part of this church. However, as a controlling mechanism, its influence and/or instillation appears to be neglected. This quagmire may very well be attested to the overemphasis of democracy (of/or relating to majority rule doctrine) in preference to theocracy (God as the ultimate authority in our lives), where even matters of high religious stature are being compacted to human decision-making processes. These influences needless to say are key in the regression and/or progression of Christian life and life in general. However, their inclusion within the Christian doctrine should not be cumbersome to the latter. The Christian way of life and doctrines should be holistically adhered to without fear or favour. The main purpose behind the formation of these marks by the Reformed church was to sustain the true church of Christ and the only way to ensure this sustainability, was to be consistent in exercising these marks. The church therefore has an obligation towards God and its members to be consistent in carrying out its mandate from God through the scriptures as the creator and father of the church and the world at large. The premonition that forms the basis of this research is that within the three prevalent marks of the church, there appears to be certain discrepancies in that they are not all carried out in unison and are not consistent with each other. With the over-emphasis of one above the other, the church of God could be heading towards vanity, and all its efforts could be fruitless. It is also my conviction that the starting point for rolling out these three marks lie with the leadership of the church by the General Synod, Regional Synods, Presbyteries, Ministers and their church councils. If found that any of these key adherents are not protagonists of these marks, then they would have neglected their God-entrusted responsibilities and their accountability towards the entire community of believers. It is in this regard that this research seeks to implement a litmus test of where the URCSA stands in terms of executing its mandate with relation to the three marks of the church viz; proclaiming the word, administering the sacraments and more importantly, exercising exercising discipline as these marks form the sinew that binds the entire church together. The church of Christ as an entity is engaged in service, which is not to be haphazard in nature, but must be structured. This service begins with serving God, serving one another and finally serving the world at large. This will ensure that the church of God maintains its holiness. For this holiness to be ensured, the church of God has to be open to discernment and allow God take charge of His church. Such uncertainties can be verified only by looking into discipline as the sinew that brings these three marks together. The reason for this approach is that, the first two marks are prescriptive with more parameters than discipline has, whereas discipline can be easily influenced. It is to the benefit of this task that much attention be given to discipline as the last mark of the three, as it is prone to abuse, because it relies mainly on human behaviour, attitude and/or approach to the Christian life. Therefore, the purpose of this dissertation is to outline the possible disintegration of discipline as the sinew that binds the three marks of the Reformed Church in general and URCSA in particular within the Southern Synod. important to note that discipline in the lower strata of the church is carried out religiously without question. The notion that prompted this topic is that contrarily, those who occupy the highest echelons of the church (leadership in the church, ministers and evangelists) do not appear to be enjoying the same reception regarding discipline. The challenge that faces the URCSA is how to maintain equal treatment of the three marks of the true church in a democratic society in the light of the service of God, one another and the world. / Philosophy, Practical and Systematic Theology / M. Th. (Systematic Theology)

Thesis (DTh (Practical Theology and Missiology))--University of Stellenbosch, 2011. / ENGLISH ABSTRACT: From within the epistemological framework of missional praxis in Participatory Development Theology, the researcher addresses ethnocentrism, poverty and regionalism in the historical contexts of the CCAP Blantyre Synod and Malawi. Over-against this condition, he advocates for a change in mindset to a hermeneutic of hospitality, respect and caring based on the construct of Interculturalisation in Development Theology. In accordance with his contextual and identity analyses’ and in line with participatory development challenges, he succeeds in designing a model for an intercultural missional approach which he argues would assist the CCAP Blantyre Synod to affect its calling and being as liberating, reconciling and transforming public entity. The thesis also includes thorough background information about Malawi such as of the early history, the geography and aspects of the economy. The role of the missionaries and the colonial administration is highlighted and there is a description of all the churches active in Malawi. ‘Interculturalisation’ has the potential to provide a forum where people of different ethnic, regional, denominational, cultural, national, religious and ideological backgrounds can meet and engage in a respectful intercultural dialogue because of its emphasis on hospitality and interdependence based on the Biblical anthropological principles and Kingdom values of acknowledging the other and the dignity of all human beings. Through intercultural-dialogue they can come to an understanding about the meaning of development as transformation, globally as well as locally. Interculturalisation therefore serves to facilitate and strengthen ecumenical formation and to nurture ecumenical consciousness. This mission model will enable people to concentrate on things that unite them rather than on those that divide them. Our submission here is that it is only with a united voice that other development partners can take the Church seriously. At present, however, the CCAP Blantyre Synod struggles with these issues because of the ongoing divisions among churches (particularly within the CCAP family) and churches not doing mission in unity. The result is that ecumenical work and addressing issues like poverty is difficult because there is no cooperation between denominations. The human dignity of all parties suffers and the gospel is neutralized. Ecumenism does not necessarily focus on individual development. The Church is both social and sacred; it is influenced by what happens outside as well as inside (cf. Heitink 1999: 9). We now live in a globalized world. The CCAP’s social task therefore is to be a missional transformation church – a church for all peoples regardless of class, race, ethnicity or culture. When she does that she will not need to have another social ethic because, by her life and witness, it will be clear that she is already that (Hauerwas 1983:104). White and black missionaries who established Blantyre Mission worked together– when working together, there was real progress, when not working together, there was no tangible progress. So let us also learn to live and work together as brothers and sisters created in the image of God and called into the kingdom of God, who should find our first and primary identity through our baptism into the one body of Christ (Ephesians 4:4-6). The “scandal of the disunity of the CCAP” family is very painful when we consider the church’s social task. This disunity exists in our time in the face of the alarmingly everincreasing proportions of unemployment, poverty, inequality. HIV/Aids, hunger, nepotism, corruption, women and child abuse, property-grabbing and lack of moral fibre adversely affecting the Church and society at large in Malawi. How can we justify the situation in which we who have been called to be the forerunners of God’s peaceable kingdom cannot, it seems, maintain unity among ourselves? Schreiter (1985:29) argues that, “if Christianity is alive at all in a situation, it will certainly change things about the culture. The Christian message, after all, is about change: repentance, salvation, and an eschatological reality to be realized. Therefore, to think that Christianity will not change the situation [in Malawi] is to rob the Christian message of its most important part”. The researcher refers to the fact that some of the earliest Scottish missionaries were culturally sensitive and respected all people. Everybody was treated with dignity. Where and when this was practiced, ethnocentrism did not take hold and the gospel reached across all boundaries. The church should follow this example. As brothers and sisters created in the image of God, we should find our first and primary identity through our baptism into the one body of Jesus Christ (Ephesians 4:4-6; cf. Ephesians 2:14). / AFRIKAANSE OPSOMMING: Die navorser spreek etnosentrisme and armoede in Malawe aan vanuit die epistemologiese raamwerk van die sending benadering. Die navorser pleit vir ’n verandering in denke en houding, en vir ’n nuwe benadering baseer op gasvryheid, respek, besorgheid, meedeelsaamheid, verantwoordelikheid en deelname in vennootskappe vir die behoud en bevryding van mense, in die Afrika gees van “ubuntu“. Die tesis sluit ook agtergronds inligting omtrent Malawi soos die vroee geskiedenis, geografie en aspekte van die ekonomie in. Daar word gefokus op die rol van die sendlinge en daar is n beskrygwing van al die kerke wat in Malawi aktief is. Interkulturele samewerking het die potensiaal om ’n forum te skep waar mense van verskillende streke en etniese, kerklike, kulturele, nasionale, godsdienstige en ideologiese agtergronde mekaar kan ontmoet en deel neem aan dialoog. Dit kan gebeur as gevolg van die klem op gasvryheid en onderafhanklikheid wat baseer is op Bybelse antropologiese beginsels en Koninkryk waardes waar die belangrikheid van ander mense asook die waardigheid van alle menslike wesens erken word. Dialoog tussen lede van verskillende kulturele groepe kan lei tot ’n begrip van die betekenis van ontwikkeling as transformasie, globaal sowel as plaaslik. Interekulturele gesprek fasiliteer en versterk dus ekumeniese formasie en ekumeniese bewustheid. Hierdie model sal mense help om te fokus op dit wat hulle verenig in plaas van op dit wat hulle skei. Dit is net as die Kerk met een stem praat, dat die ander ontwikkelingsvennote die Kerk ernstig sal opneem. Tans egter sukkel die CCAP Blantyre Sinode met hierdie kwessies van langdurige divisies tussen kerke (veral in die CCAP familie) en dat die kerke NIE saam sending werk doen nie. (CCAP staan vir Die Kerk van Sentraal Afrika Prebiteriaans) Die gevolg is die ekumeniese werk en die aanspreek van kwessies soos armoede bemoeilik word omdat daar nie samewerking is tussen die denominasies nie. Die menslike waardigheid van al die partye ly skade en die evangelie word geneutraliseer. Die “skandaal“ van die onenigheid in die CCAP familie is pynlik, veral as ons die Kerk se sosiale taak in ag neem. Hierdie onenigheid bestaan in „“n tyd van die groeiende armoede, ongelykheid, werkloosheid, MIV/VIGS, gebrek aan morele waardes, die gryp van eiendom, nepotisme en korrupsie wat alreeds die Kerk en die gemeenskap negatief affekteer. Hoe kan ons hierdie situasie regverdig as ons wat geroepe is om die verteenwoordigers te wees van God se vreedsame koninkryk, nie eers onderling kan verening nie? Schreiter (1985:29) stel dit so: “ as die Christendom enigsins lewendig is in hierdie stuasie, sal dit sekerlik ’n verskil in die kultuur kan aanbring.. Die Christelike boodskap is per slot van sake ’n boodskap van verandering: bekering, redding en eskatologiese realiteit. Om dus te dink dat die Christelike boodskap nie ’n verskil kan maak aan die situasie [in Malawi] nie, is om ’n belangrike deel van die boodskap mis te kyk. Die navorser verwys na die feit dat sommige van die vroeë Skotse sendelinge kultureel sensitief was en aan alle mense respek bewys het. Almal is met waardigheiod behandel. Waar dit die geval was, het etnosentrisme nie wortel geskiet nie en het die evangelie alle grense oorgesteek. Die Kerk moet hierdie voorbeeld volg. Ons as broeders en susters wat geskep is na die Beeld van God moet ons eerste en primêre identiteit vind in die doop en in ons deel aan die een liggaam van Christus (Efesiers 4: 4-6).

Thesis (DTh (Systematic Theology and Ecclesiology))--University of Stellenbosch, 2005. / The purpose of this dissertation is to trace the development of Malawi’s Nkhoma Synod of the Church of Central Africa Presbyterian (CCAP) from a mission church in 1962 to a mature church today. In so doing, it asks, “How has Nkhoma Synod developed its self-understanding of being a church?”

Thesis (DTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: This dissertation has as its title: ‘Christ, the Head of the Church’: Authority, Leadership and Organisational Structure within the Nkhoma Synod of the Church of Central Africa, Presbyterian. This study affirms the statement that Jesus Christ is the Head of the Church, noting that this statement of faith entails various assumptions: First, the church has only one Head, that is, Jesus Christ. Secondly, only Jesus Christ must be exalted and have the pre-eminence in the church. Thirdly, this prohibits anyone or any governing assembly to lord it over another one or exercise authority other than the authority from Jesus Christ. Fourthly, Christ is more than the head of the department or the head of any organization in whose absence the church would still be able to function. In line with these points, in this study the thought of Christ being the Head of the church or the confession of the headship of Christ over the church refers to His leadership, highest authority, and position of superiority and sovereignty. There are many references to the concept of the Headship of Christ in the Bible, confessions of faith, catechisms, and church orders. In light hereof, the question is asked whether the affirmation of the Headship of Christ has found sufficient form in the church polity discourse and practice of the CCAP - Nkhoma Synod. The answer to this question requires an ecclesiological study including the critical examination and evaluation of the Church’s Confessions, Catechism, Church Order, Constitution, Newsletter, and Minutes of its official meetings. Given this, the dissertation is structured as follows: Chapter 1: The topic and title are introduced, then the research questions and hypothesis. At the heart of this chapter is the question of the understanding of the Nkhoma Synod of Christ’s rule through office-bearers, whereas it omits in its Church Order that Christ exercises his reign and dominion through his Word and Spirit. In the discourse on the Church’s polity this discrepancy has resulted in a tendency of identifying the power and authority of office-bearers with that of Christ. Consequently, the office-bearers can easily claim to have unchallengeable possession of Christ’s power and authority. As a result the authority of Christ’s direct rule through His Word and Spirit is excluded and transferred to the office-bearers who constitute or represent the highest ecclesiastical authority. Chapter 2: The social-political, economical, religious, and ecclesiastical contexts are described, in which the Nkhoma Synod has found itself. Although church polity and church government are subject to what God has revealed in his Word, which is systematically summarized in the confessions, we conclude that in the Nkhoma Synod church polity and church government are sometimes dictated by the existing social-political, economic, religious, and ecclesiastical milieus. Chapter 3: Definitions of ‘Reformed church polity’ and ‘church government,’ are offered and then the distinctiveness of Reformed church government is described together with some suggestions for present-day Reformed church polity. Chapter 4: This chapter studies the Church policy sources of the Nkhoma Synod, i.e. the Belgic Confessions of Faith, the Heidelberg Catechism, the Canons of Dordt. The question is asked whether the Nkhoma Synod used these documents as sources from which it developed its church polity. Chapter 5: This chapter focuses on the sources for the practice of Church government in the Nkhoma Synod. Special attention will be given to the concept of the headship of Christ and how the Church’s understanding of this notion impacted on its church polity discourse. Chapter 6: Some important church-political developments within the Nkhoma Synod from 1889 to 2007 are discussed, focusing on issues of authority, leadership, and organizational structure. The question is discussed whether and how the concept of the headship of Christ described in the Zolamulira negatively influenced the Church’s practice of church government. Chapter 7 draws conclusions from the rest of the chapters. A call is made for a critical-theological examination and evaluation of the church polity discourse and practice of the Nkhoma Synod in the light of remarks made on the preamble of the Zolamulira, as well as in the light of the ideas of John Calvin, the Reformed Symbols of Unity, and other important sources from the Reformed tradition. / AFRIKAANSE OPSOMMING: Geen opsomming