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  • About
  • The Global ETD Search service is a free service for researchers to find electronic theses and dissertations. This service is provided by the Networked Digital Library of Theses and Dissertations.
    Our metadata is collected from universities around the world. If you manage a university/consortium/country archive and want to be added, details can be found on the NDLTD website.
31

'n Kritiese ontleding van die soteriologiese teologie van Andrew Murray

Anderssen, Balthazar Johannes Kloppers 12 1900 (has links)
Thesis (DTh)--Stellenbosch University, 1979 / VOORWOORD: Miskien moet ons ons voorwoord met ‘n bekentenis begin. Dit is nou ruim 18jaar gelede dat ons ons navorsing oor Andrew Murray se teologie begin het. Gedurende hierdie tyd het ons die werk vir lang tye gestaak omdat ons ingrypende probleme met ons onderwerp gehad het. Dit het hierop neergekom dat ons nie Murray se teologie kon inpas of versoen met die gereformeerde tradisies van die N.G. Kerk nie. Liewer dus as om tot negatiewe resultate te kom, het ons ons versamelde stof en bevindinge altyd weer diep weggebêre. Maar, al het ons dit gedoen, kon ons Andrew Murray nooit heeltemal uit ons gedagtes ban nie. So het met die jare bewustelik en onbewustelik ‘n nuwe en meer ewewigtige benadering tot sy teologie gegroei. Ons het geleer om hom in die raamwerk van sy tyd te plaas wat vanself tot ‘n meer milde oordeel gelei het op die punte waarin ons van hom moes verskil. Dit was tog nie billik gewees nie om hom los te maak van die tye waarin hy geleef het en die teologiese klimaat wat hy geadem het, om hom dan uitsluitlik en streng vanuit calvinisties-gereformeerde oogpunt te beoordeel nie. Uit hierdie nuwe benadering het daar ‘n nuwe waardering vir Andrew Murray en sy geestelike grootheid gegroei en kon ons die studie uiteindelik voortsit en tot voltooing bring. Ons wil vertrou dat hierdie poging om Andrew Murray se vernaamste teologiese motiewe bloot te lê en hom te probeer verstaan, 'n nuwe belangstelling in sy geestel ike nalatenskap sal stimuleer. So pas het die jongste lewensbeskrywing van Andrew Murray deur ’n Amerikaanse skryfster, Leona Choy, ons ter hand gekom: Andrew Murray Apostle of Abiding Love, Fort Washington, 1978. In haar voorwoord sê sy: "The books of this spiritual giant of yesterday have influenced my own Christian life since I was in my teens. I could hardly understand their spiritual heights in my immaturity, but instinctively I knew that this man of God beckoned me to start climbing a mountain that would take a lifetime to scale. Through my years of academic preparation, then ministry for the Lord on the mission field and in varied types of Christian service, I read Murray’s books over and over, understanding new sentences which leaped into my spiritual horizon of need. I wrote dozens of poems sparked by phrases from his writings which spoke intensely to my spirit. I feel that I was nourished and sustained on Murray’s soundly Biblical teachings and draw to launch out into the deep with God.” As sy verder sê: “A contemporary biography of Andrew Murray is long overdue", bring dit ons onder die die indruk van hoe wydgelese Andrew Murray sestig jaar na sy dood nog steeds is. Eintlik het ons hier met iets verstommends te doen dat ‘n predikant van die N.G. Kerk in Suid-Afrika uit ‘n vorige eeu as't ware, nog so kontemporêr in die gedagtes van Amerikaners is. Ten slotte wil ons ons opregte dank betuig aan prof. F.J.M. Potgieter wat as ons promotor opgetree het tot met sy aftrede. My hartlike dank aan prof. W.D. Jonker wat hom in hierdie hoedanigheid opgevolg het en ons gedurende die afgelope jaar van intensiewe studie deur die finale stadiums van die werk met soveel onmisbare raad bedien het. Ongelukkig kan my moeder wat so belanggestel het in my werk oor Andrew Murray, nie hierdie gelukkige dag saam met ons belewe nie. As afgevaardigde na die stigtings-konferensie van die C.S.V. in die moederkerk op Stellenbosch het Andrew Murray ‘n onuitwisbare indruk op haar jong gemoed gelaat. Eindelik, ‘n laaste woord van dank aan my huisgenote wat my deur die jare met hulle geloof en belangstelling bygestaan het. In hierdie verband het vroutjie veral in die afgelope jaar van studie ‘n onmisbare rol gespeel.
32

The development in self-understanding of the CCAP Nkhoma Synod as church during the first forty years of autonomy : an ecclesiological study

Brown, Walter Lawrence 03 1900 (has links)
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?”
33

Sosialisering as modus van morele vorming in die kerk

Philander, N. C. 03 1900 (has links)
Thesis (DTh)--Stellenbosch University, 2008. / The title of the study is “Socialization as a modus of moral formation in the church.” Specific attention is paid to the work of Johannes van der Ven on moral formation. Appreciation is expressed for Van der Ven’s interdisciplinary approach. He makes wide use of sources from philosophical and theological ethics, sociology, education, etc. Van der Ven does not only concentrate on First World scenarios, but also focuses attention on other areas, such as South Africa. His view of moral formation does not focus exclusively on the moral life of the individual, but also includes community life (primary groups) and the broader pluralistic context. His work, therefore, receives detailed attention. His methodology, theoretical viewpoints and identification of seven modi of moral formation receives attention. Furthermore, the relationship between morality and religion, education and communication is also discussed. This study therefore focuses attention on the following question: “The role of the church in socialising as a way of moral formation.” The structure of the study is as follows: The introductory chapter shows that societies today are characterised by moral problems and that there is an intense need for moral formation. The question and methodology of this study is explored against this background. In chapter 2 entitled: “A Theological rationale for moral formation”, the following aspects are discussed: , a theological rationale for moral formation; the relationship between life view and ethics/morals, the Bible and Christian ethics and a conclusion. In chapter 3: “Van der Ven’s theories for moral formation”, Van der Ven’s approach to moral formation, specifically to socialising as a way of moral formation, is explored. A short sketch of his intellectual biography is followed by his theoretical departure points and his approach to the 7 ways of moral formation. This view of socialising is awarded detailed attention. This description paved the way for the application of Van der Ven’s insights, which enjoys support from behavioural sciences, for the process of socialising in the church. In chapter 4, entitled: “The faith community as space for socialising and moral formation”, it is argument that congregational practices play an integral part in the process of socialising. The following aspects are discussed: the congregation as agents of the faith community, worship and socialising, baptism and socialising, holy community and socialising, role models and socialising, Christian education and socialising. The most important finding of the study is that Van der Ven’s approach helps the congregation to further the case for socialising by way of her practices. Socialising offers a way for the church to uphold her responsibilities to contribute to addressing the moral challenges of South Africa. Moral formation in South Africa and elsewhere in the world is very important. The church offers an indispensable space in which moral formation can take place.
34

Family violence in African communities in the Western Cape : s theological-ethical assessment

Rashe, Reuben Zolile 03 1900 (has links)
Thesis (DTh (Systematic Theology and Ecclesiology)--Stellenbosch University, 2008. / Family violence, commonly known as domestic violence, is becoming a serious social problem – not only in the Western Cape but in the whole country. Most women are still victims of family violence caused by their spouses. Although family violence is a serious violation of human rights, it does not seem to be recognized as such in the Church and within some African communities. Family violence results in women experiencing serious physical, economic as well as health and psychological problems. Despite the fact that governments worldwide (including the South African government) have committed themselves through legislation, to addressing the abuse of women, most women are still experiencing family violence. Most women choose to be silent about their experiences of family violence and for various reasons, prefer to remain in such relationships. The reasons for their silence vary from one to another. This study is essentially a theological-ethical assessment. The aim of the study was to explore what could be the churches’ response and contribution in combating family violence in African communities in the Western Cape.
35

Aksie en kontemplasie? : op weg na mistiek-profetiese gereformeerde spiritualiteit in dialoog met David Tracy en K.H. Miskotte

Hansen, Leonard Dirk 12 1900 (has links)
Thesis (DTh (Systematic Theology and Ecclesiology))—Stellenbosch University, 2008. / This study concerns the relationship between mysticism and social action (widely understood, as including political and economic action), or as it was formulated for centuries in the Christian tradition: the relationship between action and contemplation. Chapter 1 differentiates between different forms of Christian spirituality. Also, the reason for this study is stated: the apparent search amongst certain contemporary Reformed Christians for a more contemplative spirituality, while preserving the socially and politically involved character of Reformed spirituality. Chapter 2 investigates the origins and evelopment of contemplation (or “mysticism”, as it is commonly called today). Taking into account the history of the meaning of the term “mysticism”, a contemporary definition is sought that would address the changes, distortions and misconceptions that have developed over the centuries. A major focus in Chapter 2 is the relationship between action and contemplation/mysticism. This issue is reviewed with reference to its history, from patristic times until approximately the time of the Counter-reformation. The extent to which distortions regarding this issue have occurred, as well as possible subsequent corrections of these, are also examined in this chapter. In Chapter 3, a short overview is given of the recent revaluation and incorporation of mysticism alongside a commitment to social action in the theology of a number of prominent “mystical-political” Roman-Catholic theologians of the 20th century. The focus then shifts to the revaluation of mysticism and the reformulation of mystical-prophetic theology in the theological project of the 20th-century North American theologian David Tracy. Of especial importance is his use of the Ricoeurian methodology of “suspicion and retrieval” to retrieve and incorporate the Christian mystical tradition into his own theology, as this forms the ethodological basis for the next chapter. Chapter 4 takes the form of an “exercise of suspicion and retrieval” with a view to find and retrieve possible mystical elements in the Reformed tradition via an investigation into the history, way of life and spirituality of the Roman Catholic contemplative monastic order of the Carthusians – specifically their tradition of manibus praedicare and the manifestations thereof. Chapter 5 focuses on the theology and spirituality of the Dutch theologian K.H. (Kornelis) Miskotte as an example of a Reformed theologian in whose theology elements of both contemplation/mysticism and social action are present. Contrary to the views of many researchers into Miskotte’s theology (as well as Miskotte himself) it is concluded that: In light of the recent, sometimes retrieved, views of mysticism by present-day scholars of mysticism – as well as those of the mystical-political theologians, especially David Tracy – Miskotte’s spirituality can indeed be seen as a form of mystical-political spirituality. This is true despite some profound differences between the mystical-prophetic theologians and Tracy on the one hand and Miskotte on the other – differences that, however, stamp Miskotte’s mystical-political spirituality as authentically Reformed.
36

Communicative freedom? : Wolfgang Huber's critical engagement of modernity

Fourie, Willem 03 1900 (has links)
Thesis (DTh (Systematic Theology and Ecclesiology))--University of Stellenbosch, 2009. / This study is a critical evaluation of the concept „communicative freedom‟ in the work of the theologian Wolfgang Huber. It is argued that his rearticulation of the Reformation‟s understanding of freedom is a critical engagement of modernity. Communicative freedom is therefore developed as a critical Christian concept of freedom. It is shown how Huber‟s concept of communicative freedom is to be understood as a contemporary expression of classic Protestant views of freedom. In terms of the concept‟s content it is shown to stay true to some of the Reformation‟s basic theological convictions. Huber understands the concept to consist of three dimensions. It is inalienable as it is constituted by God and is therefore not the result of human achievements or abilities. The freedom that is constituted by God‟s initiative can be realised only in interpersonal relationships and therefore its inalienable dimension forms the basis of its personal dimension. Communicative freedom does not separate human individuality and sociality from one another but emphasises their shared origin. Lastly the reality of sin is incorporated into the concept by recognising the provisional nature of freedom‟s realisation. It is shown that this self-critical character of communicative freedom does not imply resignation but that Huber develops it as a call to action. It is argued that Huber does not articulate this Christian understanding of freedom as a goal in itself, but as a means by which to engage modernity. The implications of these theological dimensions of communicative freedom are then developed as both Huber‟s critical affirmation of the modernist project as well as his contribution to modernity‟s renewal. Communicative freedom serves as critical affirmation of modernity by the way in which it engages the role of the individual and the role society plays in enabling different individuals to co-exist. This concept is shown to enable the responsible realisation of freedom in the context of secularisation, democracy and pluralism. Communicative freedom also contributes to the renewal of modernity, namely by means of its reinterpretation of progress, the way it contributes to the restoration of a comprehensive form of justice and its focus on the importance of dialogue. The dissertation concludes with some comments concerning the engagement of modernity by communicative freedom from a South African perspective.
37

The origin and development of the Church of Central Africa Presbyterian (CCAP) in Zambia, 1882 - 2004

Chilenje, Victor 12 1900 (has links)
Thesis (DTh (Systematic Theology and Ecclesiology))--University of Stellenbosch, 2007. / This study deals with the origin and developments leading to the formation of the CCAP Synod in Zambia 1882 to 2004. Above all, it is an in-depth ecclesiological analysis and evaluation of the Livingstonia Mission from 1882-2004. The study was motivated by the need to contribute to the Church a proper historical record of the CCAP in Zambia. Historiographically, as far as I could establish, this is the first attempt to examine, scrutinise and chronologically write about the Livingstonia Mission’s activities in Zambia from a holistic point of view up to the birth of the CCAP Synod of Zambia in 1984. It needs to be noted that between 1884 - 1956 the Livingstonia Mission of the Free Church of Scotland carried out an extensive missionary work in Northern Rhodesia (Zambia), especially in the Eastern, Northern, Central and Copperbelt Provinces of Zambia. From 1956- 1984 the Livingstonia Mission work was continued in Zambia by the CCAP Synod of Livingstonia, a product of the Livingstonia Mission and the local Zambian people. Historically, the spread of the gospel from Scotland via Malawi into Northern Rhodesia revolved primarily around a particular congregation or around ethnic communities with multiple congregations. Therefore, the extensive work of the Livingstonia Mission up to the birth of CCAP Synod of Zambia rendered it necessary to arrange the subject matter, into chapters dealing with certain time periods. As a matter of fact, the dissertation begins with the background to the study. This is followed by the Livingstonia Mission activities in Central Africa from 1875-1975. The formation of the CCAP Synod in 1924 and its aftermath is also discussed in order to establish the fact that CCAP Synod of Zambia is a member of a larger Reformed Presbyterian family. The church union negotiations in Central Africa from 1923-1965 are one of the subject matters for discussion. Following these church union discussions, the reader will be able to understand the reasons for the existence of the Church of Central Africa Presbyterian in Zambia. The similarities and differences in ecclesiological life of the missionary work of various bodies involved are documented and analysed. The study also discusses the role of the CCAP Synod of Livingstonia in Northern Rhodesia (Zambia) from 1956-1984, systematically and chronologically. In addition, the extension of the CCAP mission work from the rural areas to the urban areas characterised by the missiological ecclessiological dimension of the Reformed Presbyterian tradition in Central Africa is also discussed, as it is the reason for many misunderstandings and questions regarding the origin and existence of CCAP Synod of Zambia. Then the extension, similarities, differences and limitations of the CCAP Synod of Livingstonia’s work in Zambia is extensively discussed. It is from the CCAP Synod of Livingstonia, a product of the Livingstonia Mission and the Free Church of Scotland that the CCAP Synod of Zambia finds its roots historically. Results of the study suggests that the existence of the CCAP in Zambia is questioned and misunderstood due to the following reasons; First and foremost, was the difference of opinion regarding the order in the church and order for the church within the different Reformed Presbyterian Churches found in Central Africa. Secondly, it is due to theological differences between the Livingstonia Mission and the Dutch Reformed Church Mission on matters of ecclesiological. Thirdly, it is an issue of failure to resolve conflict in the church at Matero Lusaka between some members, office bearers and church assemblies. The critical issue here was that the rights of the members were not protected, but violated. Fourthly, an important role was played by the selfish motives of the CCAP and the PCZ missionaries serving in Zambia before 1984. This group failed to solve their differences even after the two synods, the CCAP Synod of Livingstonia and the Presbyterian Church of Southern Africa had formed a liaison committee to take care of the problems of the two sister churches. Fifthly, colonialism affected the missionary churches in Central Africa in such a way that at times missionaries were serving the interest of their home governments. Sixthly, the growth of nationalism and democratisation influenced the churches. Many Africans wanted self-government, meaning that the churches were to be led by local African people. Ecumenically, the CCAP is a sister church to the Reformed Church in Zambia (RCZ), United Church of Zambia (UCZ) and Uniting Presbyterian Church of Southern Africa (UPCSA). The church is a member of Council of Churches in Zambia (CCZ), Theological Education by Extension in Zambia (TEEZ), Bible Society of Zambia (BSZ), Reformed Ecumenical Council (REC), Evangelical Fellowship of Zambia (EFZ) and Council of Reformed Churches in Southern Africa (CRCSA). The church is also in partnership with Presbyterian Church USA (PC USA) and Presbyterian Church in Ireland (PCI). From 1984-2004, the church has seen a tremendous growth from 8000 communicants to 42,000. From 16 congregations it grew to 47 and from 4 ordained ministers to 34. The church is also involved in the deeds of mercy e.g. towards those suffering from HIV/Aids. Besides a strong emphasis on evangelisation and spiritual nurture of congregation the church strives for a holistic ministry with two rural health centres, 14 schools, community schools, home based care centres and agricultural project.
38

The judgment of God and the rise of ‘Inclusivism’ in contemporary American evangelicalism

Kuligin, Victor 03 1900 (has links)
Thesis (DTh (Systematic Theology and Ecclesiology))--University of Stellenbosch, 2008. / This study offers an overview and critique of the growing movement in American evangelicalism of what is popularly known as “inclusivism.” The mounting uneasiness expressed in many evangelical circles in North America concerning the fate of the unevangelised, and how that may square with the traditional evangelical view of their lostness, has produced a vigorous Soteriology which means to address what is viewed as inadequacies in the traditional model of salvation found in the American evangelical community.
39

The canon law framework for arbitration of delictual disputes in the Roman Catholic Church of South Africa : a critical and comparative study

Muyebe, Stanslaus C. 04 1900 (has links)
Thesis (DTh)--Stellenbosch University, 2005 / ENGLISH ABSTRACT: In his analysis of conflict resolution in the church sector, Professor Coertzsen (1998:69) points out that disputes occur also within the churches. While some of the disputes are purely doctrinal, others fall into the category of civil disputes. Professor Rik Torfs in an article (1998:27) observes that the Catholic Church is increasingly becoming a site of civil dispute. These include delict claims. Examples of these are: financial loss as a result of unfair suspension or dismissal from a clerical position; financial loss or loss of reputation resulting from unfair dismissal from a religious congregation; damage to a child or adult arising from being sexually abused by a priest or religious or lay person. When delictual disputes occur, state courts have civil jurisdiction over them. At the same time, the South African Arbitration Act 42 of 1965 allows the parties to a delictual dispute to arbitrate their case as an alternative to civil litigation. This trend is gaining currency in the post-apartheid South Africa. In principle, therefore, church members may refer their delictual disputes for arbitration, instead of entering into civil litigation. Church members, thus, have the choice to have their case arbitrated, and church leaders need to make it clear to members that they also have the right to bring their case to the state courts. This study highlights the need for the churches to have an office of contlict resolution. The office may then advise church members who have a delictual dispute on the options available to them. The office may have a list of lawyers (Christian lawyers) who are willing and able to arbitrate on matters referred to them by other Christians. When the parties decide to have their delictual case arbitrated by lawyers, the determination as to whether a person is legally liable for damage repair requires a legal framework. Unlike the situation in civil litigation, the parties who opt for arbitration have the freedom to decide on the legal framework that the arbitrator should use in determining liability. Catholic Church members who are parties to a dispute may, for example, jointly agree that the arbitrator employ the internal law of the Catholic Church, namely the canon law framework. This study envisages a situation where the parties have jointly agreed to the employment of canon law for the arbitration of their case. When the disputants and the arbitrators engage in discussion and decide on whether to use canon law, they need to ask themselves the following questions: (I) What principles and rules of law has canon law established for the determination of the issue at dispute? (2) How do the standards of justice in canon law differ from those in secular law? What provisions invoked by the arbitrators would result in gross injustice to the claimant? (3) If the provisions of canon law would result in gross injustice to the claimant, the church members who are parties to a dispute may choose to rectify and supersede the limitation inherent in canon law. The question arises: to what provisions in secular law are the arbitrators and Church members able to resort to compensate for the limitations of canon law? (4) How do the standards of justice in canon law differ from Biblical standards? To what biblical messages might the arbitrators and the church members resort to overcome the limitations in canon law? While recognising the value of the fourth question, this study limits itself to the first three. It is hoped that future studies will address the fourth question. The present study attempts to answer the first three questions by means of a critical comparative analysis of the framework that canon law has established for determining the various possible issues at dispute. In the study it is argued that the employment by an arbitrator of some of the provisions in canon law would result in gross injustice. The disputants need to take note of these before they mandate the arbitrator to apply canon law in their case. / AFRIKAANSE OPSOMMING: In sy analise van kontlikoplossing in die kerk, wys professor Coertzen (1998:69) daarop dat geskilpunte ook binne kerke plaasvind. Terwyl sommige hiervan suiwer leerstellig is, ressorteer ander onder die kategorie van siviele dispute. In 'n artikel verwys Professor Rik Torfs (1998:27) daarna dat die Katolieke Kerk toenemend 'n plek van siviele dispuut word. Hieronder word onregmatige eise ingesluit . Voorbeelde hiervan sluit in: finansiele verlies as gevolg van onregverdige skorsing of afdanking van 'n geestelike pos; finansiele verlies of verlies aan reputasie wat spruit uit onregverdige ontslag van 'n godsdienstige gemeente; skade aan 'n kind of volwassene wat spruit uit seksuele mishandeling deur 'n priester, 'n godsdienstige of leke persoon. Wanneer onregmatige dispute plaasvind, het staatshowe siviele jurisdiksie daaroor. Terselfdertyd laat die Suid-Afrikaanse Arbitrasie Wet 42 van 1965 toe dat partye tot 'n onregmatige dispuut hul saak kan laat arbitreer as 'n alternatief tot siviele litigasie. In Suid- Afrika het hierdie neiging toegeneem in die postapartheid era. Ous, in prinsiep, mag kerklidmate hul onregmatige dispute verwys vir arbitrasie, in plaas daarvan om hul te wend tot siviele litigasie. Ous het kerklidmate die keuse om hul sake te laat arbitreer, en kerk leiers moet dit aan lidmate duidelik stel dat hulle ook die reg het om hul sake na die staaathowe te neern. Hierdie studie bring die noodsaaklikheid na yore die vir kerke om 'n kantoor te he vir kontlikbeslegting. Die kantoor mag dan kerklidmate wat 'n onregmatige dispuut het adviseer aangaande die alternatiewe wat vir hulle beskikbaar is. Die kantoor mag 'n lys hou van Christel ike prokureurs wat gewillig en bevoeg is om te arbitreer 001' sake wat deur ander Christene na hulle verwys word. Wanneer die partye besluit om hul onregmatige saak deur prokureurs te laat arbitreer, het die vasstelling of 'n persoon wetlik aanspreeklik is vir reparasie van skade 'n wetlike raamwerk. Anders as in die geval van siviele litigasie, het die partye wat besluit op arbitrasie die keuse om te besluit watter wetlike raamwerk die arbiter rnoet gebruik om aanspreeklikheid vas te stel. Lidmate van die Katolieke Kerk, wat partye tot 'n dispuut is, mag, by voorbeeld, gesamentlik besluit dat die arbiter die interne reg van die Katolieke Kerk gebruik, naamlik die kanonieke regsraamwerk. Hierdie studie beoog 'n situasie waar die partye gesamentlik besluit het om die kanonieke reg vir die arbitrasie van hul saak te gebruik. Wanneer die disputante en die arbiters in gesprek tree en besluit of die kanonieke reg gebruik sal word, moet hulle hulself die volgende vrae afvra: (I) Watter prinsiepe en reels van die reg het die kanonieke reg ingestel om die saak van dispuut wat ter sprake is, te bepaal? (2) Hoe verskil die standaarde van die reg in kanonieke reg van die in burgeri ike reg? Watter voorsienings ingestel deur die arbiters sou uitvloei in erge onreg aan die eiser? (3) As die voorsienings van die kanonieke reg sou lei tot erge onreg aan die eiser, mag die kerklidmate, wat partye tot die dispuut is, kies om in die kanonieke reg die beperkings reg te stel en te vervang. Die vraag ontstaan: na watter voorsienings in die kerklike reg kan die arbiters en kerklidmate verwys om te vergoed vir die beperkinge van die kanonieke reg? (4) Hoe verskil die standaarde van die reg in kanonieke reg van die bybelse standaarde? Na watter bybelse boodskappe mag die arbiters en die kerklidmate verwys om die beperkinge in die kanonieke reg te oorkom? Terwyl die waarde van die vierde vraag erken word, word hierdie studie beperk tot die eerste drie. Daar word gehoop dat toekomstige studies die vierde vraag sal aanspreek. Die huidige studie poog om die eerste drie vrae te beantwoord deur middel van 'n krities-vergelykende analise van die raamwerk wat die kanonieke reg ingestel het 0111 verskeie rnoontlike sake van dispuut vas te stel. In hierdie studie word aangevoer dat die indiensneming deur 'n arbiter van sommige van die voorsienings van kanonieke reg sou kon lei tot erge onreg. Die disputante moet kennis neem hiervan voordat hulle die arbiter die mandaat gee om die kanonieke reg in hul geval toe te pas.
40

A Christian ethic in the modern and postmodern world

Cheong, In Taek January 2000 (has links)
Thesis (DTh)--Stellenbosch University, 2000 / ENGLISH ABSTRACT: In seeking to evaluate a Christian ethic in the modern and postmodern world, we should first search for the ethical principles of modernism and of postmodernism. Thereafter, we should attempt to find a common ethical principle in both modernism and postmodernisrn. In this way we can establish whether or not modern and postmodern ethics approximate to Christian ethics. Modern ethics originated from and were established on the concept of 'the self or selfcentrism as defined in this thesis. More exactly, modern ethics were grounded on the basis of the 'reason' of the autonomous self. In this way modern ethics can be characterized by universal laws or universal norms. They served oppressive political norms. In modern times the rational ethics, therefore, correlated with the langauge of totalization and colonization. This modern ethical paradigm was criticized by postmodernists. Postmodernists deconstructed modernist universal norms which were constituted on the concept of 'the self. They discovered 'the other'. Thus the postmodern ethics were developed on the concept of 'the other'. Postmodern ethics are expressed in uncertainty and can be characterized as 'rninimalistic morality'. Even though modern ethics and postmodern ethics were established on different concepts, they have a common principle. We recognized that the this-worldly self-life centrism is a common principle of modern ethics and postmodern ethics. We established this in chapter 2. In Chapter 3 we studied the Christian ethics in the Bible. Christians must follow Christ. Christians must become the image of Christ. The Holy Spirit transforms us into the image of Christ. Therefore, Christ is the origin and model of Christian ethics. But we also investigated the reason why so many believers fail to live Christ-like life. We discovered that the this-worldly life centrism always hinders believers from becoming Christ-like people. We suggested that life-giving love is the core ethical principle in the Bible. In Chapter 4 we applied Biblical Christian ethics to the modern and postmodern world. We found that Christian ethics could not match up with modern and postmodern ethical principles in certain respects. Christian ethics are different from modern and postmodern ethics. From this application we proposed that Christian ethics are not expressed in either modern rationalism or postmodern deconstruction. We disclosed the reason why modern rational ethics and ethics of deconstruction cannot comprehend Christ-like ethics. Modern and postmodern ethics were not established on the model of Christ. Modern and postmodern ethics did not emphasize the life-giving love which Jesus portrayed. In this thesis, therefore, the conclusion is that Christian ethics must be Christ-centric ethics. The Christ-centric ethic that can counter postmodern life comes true in life-giving love. Countering modern rational ethics which are based on the concept of 'the self' or selfcentrism we, Christians, must emphasize suffering and self-giving by loving 'the other', for example: women, the isolated, and so on. Countering postmodern ethics of deconstruction based on the concept of 'the other', 'the other' must strive to become a Christ-like person rather than pursue his/her own perfect self-realization and liberation. / AFRIKAANSE OPSOMMING: Ten einde Christelike etiek in die moderne en postmoderne we reid te evalueer, moet ons eerstens soek vir 'n etiese beginsel ten opsigte van modernisme en postmodernisme, asook 'n gemeenskaplike etiese beginsel van sowel modernisme as postmodernisme. Slegs daarna kan ons klaarheid he of moderne en postmoderne etiek inpas in die Christelike etiek. Moderne etiek het ontstaan uit en is gebaseer op die konsep van 'die self of selfgesentreerdheid, soos na verwys is in hierdie tesis. Om meer presies te wees, moderne etiek het ontwikkel op die grondslag van die 'rede' van die outonome self. Dus kan die moderne etiek op die wyse uitdrukking vind in universele wette of norme. Dit het onderdrukkende politieke stelsels bedien. In moderne tye het die rasionele etiek dus ooreengestem met die taal van kolonialisme en 'n totalitere benadering. Hierdie moderne etiese paradigma is deur die postmoderniste gekritiseer. Postmoderniste het die universele norme gebaseer op die konsep van 'die self deur moderniste, afgetakel. Hulle het 'die ander' ontdek. Die postmoderne etiek is dus ontwikkel op die konsep van 'die ander '. Postmoderne etiek word uitgedruk in onsekerheid en kan gekarakteriseer word as 'geminimaliseerde moraliteit'. Alhoewel moderne etiek en postmoderne etiek op verskillende konsepte gevestig is, het hulle tog 'n gemeenskaplike beginsel. Ons het die gerigtheid op hierdie-wereldse selfgesentreerdheid herken as eie aan beide moderne etiek en postmoderne etiek. Ons het dit in hoofstuk 2 ondersoek. In hoofstuk 3 het ons Christelike etiek in die Bybel bestudeer. Christene moet navolgers van Christus wees. Christene moet Christusgelykvormig word. Die Heilige Gees herskep ons tot die beeld van Christus. Daarom is Christus die oorsprong en die model van Christelike etiek. Ons het ook die rede ondersoek waarom die dissipels Christus nie kon navolg nie. Ons het ontdek dat die hierdie-wereld lewensgesentreerdheid gelowiges altyd verhinder om Christusgelykvormige mense te word. Ons stel voor dat lewegewende liefde die kern etiese beginsel in die Bybel is. In hoofstuk 4 het ons Christelike etiek soos ons dit in die Bybel bestudeer het, toegepas op die moderne en postmoderne wereld. Ons het bevind dat die Christelike etiek op sekere punte nie in lyn gebring kan word met moderne en postmoderne etiek nie. Christelike etiek verskil van moderne en postmoderne etiek. Voortvloeiend uit hierdie toepassing het ons voorgestel dat die Christelike etiek nie kon ontstaan het vanuit die moderne rasionalisme en postmoderne dekonstruksie nie. Ons het die rede blootgele waarom moderne rasionele etiek en dekonstruktiewe etiek nie Christusgelykvormige etiek kan omvat nie. Moderne en postmoderne etiek is nie gevestig op die model van Christus nie. Moderne en postmoderne etiek is nie beklemtoon in die lewegewende liefde wat Jesus gedemonstreer het nie. Die gevolgtrekking in hierdie tesis is dus dat Christelike etiek Christus-sentriese etiek moet wees - Christus-sentriese etiek wat die postmoderne lewensuitkyk kan weerle deur 'n openbaring van lewegewende liefde. Om moderne rasionele etiek gebaseer op die konsep van' die self of selfgesentreerdheid te weerle, moet ons as Christene die klem laat val op lyding en om onsself te gee deur ander lief te he, byvoorbeeld: vroue, die gel soleerdes en ander. Ten einde postmoderne etiek se dekonstruksie gebaseer op 'die ander' te weerle, moet dit 'die ander' se mikpunt wees om Christusgelykvormig te word eerder as om sy volkome selfrealisering en bevryding na te streef.

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