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This dissertation explores relationships between Christian communities, ecological theology, food and meal patterns, and planetary wellbeing amid changing climates in the Plantationocene. The thesis is that a process theology of the Eucharist provides a framework for Christian sacramental theology to respond to the dynamic conditions of food amid changing climates on Earth by prioritizing processes of restoring and sustaining communion with God and all our creaturely kindred in ecological wellbeing. This dissertation presents and develops the process theology of Norman Pittenger, a Christian process theologian and theological interpreter of Alfred North Whitehead. By critically retrieving Norman Pittenger’s process ecclesiology, I aim to encourage Christian process theology to develop theological perspectives of sacramentality as celebrated through the church and Christian life for the wellbeing of the planet. In addition to developing a process theology of the Eucharist, this dissertation also lays foundations for a broader process theology of meals that seeks to respond to the dynamic conditions of food in changing climates in modernity. Weaving together the work of Theodore Walker, Jr., William T. Cavanaugh, Catherine Keller, Nick Estes, S. Yael Dennis, Filipe Maia, Roxanne Dunbar-Ortiz, Donna Haraway, Anna Tsing, and William Cronon, I critique modernity as a paradigm of commodifying relationships that depend on isolating people from one another and dismembering ecosystems for capital profit. I identify modernity’s meals as products of and contributors to anthropogenic climate change in the Plantationocene that depend upon processes of commodification and dismemberment of ecological bodies. How humans eat matters for the wellbeing of the world. For many Christians, the Eucharist meal is central to relationship with God and other people. The particularities of local eucharistic communities influence how the church experiences eucharistic relationships with God. Likewise, experiences of the Eucharist influence the particularities that characterize any local church. This dissertation contends that encountering cosmic Love in the Eucharist meal transforms the church to reveal and enact love in all our meals, promoting planetary wellbeing through food justice and ecological health.

One of the most significant outcomes of Vatican II was a revival of the role of the laity in the life of the Catholic Church. Council documents offered a new ecclesial vision comprised of people of God united in baptism, with the mission of the Church becoming outward focused and the shared responsibility of all members. Fifty years later, there still exists a great pastoral need to encourage, recruit, and offer proper training and guidance to lay volunteers. This Pastoral Synthesis Project proposes that all parishes designate a Director of Stewardship to facilitate the process of all baptized members responding to the universal call to holiness and service.

Summaries in Afrikaans and English / Text in Afrikaans / Die tema van hierdie studie toon die kerkbegrip van Cyprianus aan as 'n spanning tussen die kerk as instituut en die kerk van die Gees. Hoofstuk een skets die invloed van Tertullianus as leermeester op Cyprianus. Tertullianus se kerkbegrip getuig self van spanning wat die produk is van 'n verandering van lidmaatskap vanaf die Katolieke kerk na die Montaniste. Tertullianus se kerkbegrip word vanuit twee perspektiewe belig. Eerstens vanuit 'n Katolieke, met 'n fokus op die fundering van die ware kerk en die mag van die kerk om sondes te kan vergewe. Tweedens vanuit 'n Montanistiese, wat die def iniering van die ware kerk en die mag van die kerk om sondes te kan vergewe eksklusief geestelik begrond. Hoofstuk twee skets die milieu waarbinne Cyprianus gearbei het. Dit sluit in 'n biografie van Cyprianus en die Afrika-religie en bevolking. Tweedens word die Europese invloed op Cyprianus se kerkbegrip aangedui. Die invloed van die Romeinse staatkundige model kan duidelik waargeneem word. Die grootste invloed was egter die Roomse kerklike model, weens die dinamika van die Roomse kerk. Hoofstuk drie skets die ekklesiologie van Cyprianus. Die spanning tussen die kerk as 'n instituut en die kerk van die Gees word aangedui deur 'n bespreking van die episkopaat; die betekenis van die biskop; Cyprianus se gesagsbegrip en sy perspektief op die primaat. Cyprianus se Bybelse verbintenis, sowel as die twee historiese lyne, naamlik die Pauliniese lyn en die Petruslyn, plaas sy uitspraak salus extra ecclesiam non est in perspektief. Cyprianus se kerkbegrip is primer 'n ekklesiologie van die Gees. In sy strewe na die eenheid van die kerk vind hy die kerk as instituut egter onontbeerlik. Spanning onstaan in sy poging om 'n sintese tussen die twee te vorm. / The theme of this study reveals the tension to be found between the church as institution and the church of the Spirit, in the ecclesiology of Cyprian. Chapter one shows the influence which Tertullian, as tutor, exerted on Cyprian. The ecclesiology of Tertullian also reveals the tension which is produced by the change of membership from Catholicism to Montanism. Tertullian's ecclesiology is highlighted from two different perspectives. Firstly from a Catholic view, with the focus on the fundamentals of the true church, and the authority and power of the church to forgive sins. Secondly, a Montanist view is proposed, which defines the true church, and the power it yields in forgiving sins, as being exclusively spiritual in nature. Chapter two describes the environment in which Cyprian worked. This includes a biography of Cyprian, as well as the African religion and people. Secondly the European influence is shown on Cyprian's ecclesiology. The influence exerted by the Roman state model is also clearly seen. The major influence though, was exercised by the Roman church model, on account of the dynamics of the Roman church. Chapter three describes Cyprian's ecclesiology. The tension between the church as institute and the church of the Spirit is revealed in a discussion on the episcopacy; the significance of the bishop; Cyprian's view on authority and his perspective on the primacy. Cyprian's biblical connection, as well as the two historical lines, namely the Pauline and Petrine lines, put his salus extra ecclesiam non est pronouncement in perspective. ecclesiology the unity of Cyprian's view is primarily that of a of the Spirit. In his striving towards the church though, he finds the church as institute to be indispensable. Tension develops in his endeavor to form a synthesis between the two. / Christian Spirituality, Church History and Missiology / D. Th.

Thesis (DTh)--Stellenbosch University, 2000 / ENGLISH ABSTRACT: This dissertation is a theological-ethical study of suffering and God in relation to the war in Sudan. It examines historical, political, socio-economic and religious factors behind one of the longest wars of Africa. Over the last forty years, Sudan, the largest country in Africa has intermittently been at war with itself. This bitter conflict, pitting the predominantly Moslem north against Christian and animist south, has devastated communities, families as well as basic socio-economic infrastructure and has turned this potentially rich land into one of the most impoverished and heavily indebted countries in Sub-Saharan Africa. From 1983 to the present, this war of attrition has claimed nearly two million lives and displaced double that figure of people from their homes, scattering them all over the globe. But in the midst of this human catastrophe, the church has grown enormously. It has one of the fastest growth rates in Africa today. In its struggle with faith and the reality of suffering, the church in Sudan variedly interprets its predicament if only to make sense of this sordid experience. In that regard, it interprets suffering as divine judgement and as a direct result of a cosmic conflict between God and the forces of evil. At the same time, the church pleads with God for his intervention and deliverance. Thus, the image of God as Judge-Deliverer largely dominates the theology and worship of the suffering church in the war-torn country. This seems to be the major theme of more than 1 500 Bor Dinka new songs, composed in the war. To place the suffering of the church in Sudan in the larger context of Christian theology, this dissertation briefly looks at the problem of evil and suffering in 'classical theology', examining the thought of Augustine, Luther and Calvin as well as the paradigm shift in the optimism of the Enlightenment. Similarly, this dissertation takes a brieW look at 'alternative theodicies' that followed the collapse of the fine edifice of the Age of Reason and the dereliction of the world wars and natural disasters. In this category is to be found the dialectic theology of Karl Barth and Ji.irgen Moltmann. The praxis of Liberation Theology is also briefly explored as a response to suffering. GC Berkouwer's 'believing theodicy' is examined as a theological and Biblical critique of the whole project of theodicy as a wrongheaded enterprise vainly trying to justify the ways of God to man instead of the reverse. The African traditional view of suffering and evil is explored as a sharp contrast to the Western view. Looking at the Scripture, this work identifies five ways the Bible addresses the problem of evil and suffering. In the Bible, suffering may come as a punishment for sin or as a disciplinary measure from God or as a test of faith or faithfulness or as a price of choosing to follow Jesus or simply as innocent as in the case of Job. Admitting to the apparent mystery and insolubility of the problem of evil, this dissertation, finally, proposes the cross, community, character and hope as the only viable framework of transcending and transforming suffering. It argues in that regard that the incarnation is the distinctively Christian answer to the problem of evil and suffering in which that transcending and transforming can be effected. Within the framework of the cross, community, character and hope suffering can be transcended and transformed into the highest good possible in this life. The cross reminds those who suffer that God has done and will do something about suffering and that he does not abandon us in suffering. The community absorbs suffering and helps the victim through the ordeal. Character is formed and toughened as the sufferer chooses to respond appropriately to suffering. Hope tells us that suffering shall be ultimately overcome and a new order of things shall be ushered in, thus spurring us on to participate in the present as we anticipate that bright future. / AFRIKAANSE OPSOMMING: Hierdie proefskrif is 'n teologies-etiese studie van lyding en God in verhouding tot die oorlog in Soedan. Dit ondersoek die historiese, politiese, sosio-ekonomiese en godsdienstige faktore agter een van die langdurigste oorloe in Afrika. Soedan, die grootste land in Afrika, is oor die afgelope veertig jaar ononderbroke in oorlog met sigself gewikkel. Hierdie bittere konflik, waarin die hoofsaaklik Moslem Noorde die Christen en animistiese Suidelike deel van die land teenstaan, het gemeenskappe en gesinne verwoes, sowel as die basiese sosio-ekonomiese infrastruktuur, en het sodoende hierdie potensieel ryk land omskep in een van die armoedigste lande, met een van die swaarste skuldelaste, in Afrika benede die Sahara. Vanaf 1983 tot op hede het hierdie uitputtingsoorlog amper twee miljoen lewens geeis, terwyl dit tweemaal sovee! mense van hul tuistes verplaas en hul wereldwyd versprei het. Ter midde van hierdie menslike katastrofe het kerklidmaatskap ontsaglik toegeneem. Die groeitempo is inderdaad tans een van die hoogstes in Afrika. In sy worsteling met die geloof en die realiteit van lyding interpreteer die kerk in Soedan sy toestand op 'n verskeidenheid van wyses, in 'n poging om sodoende van hierdie haglike omstandighede sin te maak. Lyding word interpreteer as die strafgerig van God, en as 'n direkte gevolg van die kosmiese konflik tussen God en die bose magte. Gelyktydig pleit die kerk met God vir sy ingryping en verlossing. Die siening van God as Regter- Verlosser is dus oorheersend in die teologie en aanbidding van die lydende kerk in 'n oorloggeteisterde land. Dit blyk die hooftema te wees van die meer as 1 500 Bor Dinka liedere wat ontstaan het gedurende die oorlog. Om die Iyding van die kerk in Soedan binne die groter konteks van die Christelike Teologie te plaas, word die probleem van die bose en Iyding in die klassieke teologie in hierdie proefskrif kortliks behandel. Die denke van Augustinus, Luther en Calvyn, sowel as die paradigmaverskuiwing wat gepaard gegaan het met die optimisme van die Verligting, word ondersoek. Hierdie proefskrif beskou ook kortliks die alternatiewe godslere wat gevolg het op die ineenstorting van die agttiende eeu se "Age of Reason" asook die verwaarlosing and ontwrigting van die wereldoorloe en verskeie natuurrampe. In hierdie kategorie vind ons die dialektiese teologie van Karl Barth en Jurgen Moltmann. Die praktyk van die Bevrydingsteologie word ook kortliks ondersoek as reaksie op Iyding. GC Berkouwer se 'believing theodicy' word ondersoek as teologiese en Bybelse kritiek op die hele projek van godsleer as 'n aweregse onderneming wat vergeefs probeer om die werkwyse van God te regverdig vir die mens, in plaas van die teenoorgestelde. Die tradisionele Africa-siening van lyding en die bose word ook ondersoek, as skerp kontras met die Westerse siening. Vanuit die Skrif, identifiseer hierdie studie vyf wyses waarop die probleem van die bose en lyding in die Bybel aangespreek word. In die Bybel is lyding In straf vir sonde, In tugmaatreel van God, In toets van geloof oftrou of die prys wat geeis word vir die keuse om Jesus te volg. Andersins, kan die mens heeltemal onskuldig wees, soos in die geval van Job. Hierdie proefskrif erken dat die probleem van die bose raaiselagtig en skynbaar onoplosbaar is. Die kruis, die gemeenskap, karakter, en hoop word uiteindelik voorgestel as die enigste gangbare raamwerk vir die transendering en transformasie van lyding. Daar word geredeneer dat in hierdie verband die opstanding die kenmerkende Christel ike antwoord op die probleeem van die bose en lyding bied, waarbinne hierdie transendering en transformasie kan geskied. Binne die raamwerk van die kruis, die gemeenskap, karakter en hoop, kan die mens lyding transendeer en dit transformeer tot die hoogste moontlike goed in hierdie lewe. Die kruis herinner die lydendes dat God reeds iets gedoen het, en nog sal doen omtrent lyding, en dat Hy ons nie in ons lyding sal verlaat nie. Die gemeenskap absorbeer lyding, en help die slagoffer deur die beproewing. Karakter word gevorm en geslyp soos die lydende kies om op geskikte wyse te reageer op die lyding. Die hoop verkondig die uiteindelike oorwinning oor lyding, en die begin van In nuwe bedeling; dus word ons aangespoor om deel te neem aan die aksie van die hede terwyl ons op daardie helder toekoms wag.

Thesis (PhD)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: This study examines the work of John Calvin, Jonathan Edwards, and N.T. Wright on the doctrine of Justification. As a comparative study in theology, this work aims to discover areas of continuity and discontinuity between these three theologians. Since all three are identified, or self-identity, with the Reformed theological tradition, it seeks to discern whether the Reformed tradition has been historically open to change, development and transformation in the articulation of doctrine. An underlying question in the study of Calvin, Edwards, and Wright on Justification is what it means to faithfully embody a theological tradition while standing critically within it. As this pertains to the Reformed tradition, the question is whether this robust theological tradition is in fact a “living tradition,” open to fresh insight and re-articulation from succeeding generations of scholars. In this sense, the study examines whether the Reformed tradition has been generally faithful to the principles of semper reformanda and sola scriptura. The work briefly traces the historical development of the doctrine of Justification through some of the major periods of church history. This is followed by chapters on Calvin, Edwards, and Wright, one chapter each, in order to examine their major works on the subject. This analysis takes note of how each one defines particular subjects related to Justification. These include the notions of “justification” itself, “faith,” “the righteousness of God,” “imputation,” and the place of obedience and good works in relation to justification. The sections on Calvin, Edwards, and Wright also include some discussion of scholarly response, reception, or evaluation of each one’s work. The final chapter discusses the idea of “tradition” as a dynamic, living, and on-going conversation about doctrine. This section also focuses on some of the main areas of agreement and disagreement in the views on Justification between Calvin, Edwards, and Wright. The overall aim is to take one of the principle theologians of the Protestant Reformation, and the Reformed tradition in particular – John Calvin – and to see how later theologians, in different historical contexts, develop, build upon, react to, or contribute to Calvin’s doctrine. Edwards represents 18th century Puritan-influenced American Colonialists and the Reformed theology of their day. N.T. Wright represents 20th and 21st century English Biblical scholarship. Wright approaches the subject of Justification as an Anglican New Testament specialist and historian. Since both Edwards and Wright are associated with the Reformed tradition and have found commentators and respondents within that tradition, they become important voices for discerning the direction this doctrine has taken since the time of the Reformation. Ultimately, one hopes that if a living theological tradition is discernible and demonstrable, this can contribute positively to the current debates on Justification within the Reformed churches, further encouraging the semper reformanda principle. Furthermore, one hopes that a living Reformed tradition will enable improved ecumenical relationships and lead to greater unity in the universal Church which has often been divided over the doctrine of Justification. Perhaps the work of Calvin, Edwards, and Wright can assist today’s Reformed theologians by pointing us in a constructive way forward. / AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die werk van Johannes Calvyn, Jonathan Edwards, en NT Wright ten opsigte van die leerstelling aangaande die regverdigmaking deur die geloof. As 'n vergelykende studie in die teologie, het hierdie studie ten doel om areas van kontinuïteit en diskontinuïteit tussen hierdie drie teoloë te vind. Aangesien al drie geïdentifiseer word, of self-identifiseer, met die Gereformeerde teologiese tradisie, poog die studie om te onderskei of die Gereformeerde tradisie histories oop was vir verandering, ontwikkeling en transformasie ten opsigte van die artikulasie van hierdie leerstelling. 'n Onderliggende vraag by die studie van Calvyn, Edwards, en Wright aangaande die leer van die regverdigmaking deur die geloof is die vraag wat dit beteken om 'n teologiese tradisie getrou te beliggaam en terselfdertyd krities binne die tradisie te staan. Aangesien hierdie studie verwys na die Gereformeerde tradisie, is die vraag of dié robuuste teologiese tradisie in werklikheid 'n "lewende tradisie" is wat oop is vir vars insigte en re-artikulasies deur opvolgende geslagte van navorsers. In hierdie opsig ondersoek die proefskrif of die Gereformeerde tradisie oor die algemeen getrou was aan die beginsels van semper reformanda en sola Scriptura. Die studie skets kortliks die historiese ontwikkeling van die leer van die regverdigmaking deur die geloof tydens enkele belangrike tydperke in die kerkgeskiedenis. Dan volg hoofstukke oor onderskeidelik Calvyn, Edwards, en Wright, waarin hulle belangrike werke oor die onderwerp ondersoek word. Hierdie analise neem kennis van hoe elkeen van hulle bepaalde onderwerpe definieer wat met die leerstelling oor die regverdiging deur die geloof verband hou. Dit sluit in die begrippe "regverdigmaking", "geloof", “God se geregtigheid", "toerekening", en die posisie van gehoorsaamheid en goeie werke in verhouding tot regverdigmaking. Die gedeeltes oor Calvyn, Edwards, en Wright sluit ook ‘n bespreking van die akademiese resepsie en evaluering van elkeen se werk in. Die laaste hoofstuk bespreek die idee van "tradisie" as 'n dinamiese, lewende, en deurlopende gesprek oor doktriene. Hierdie afdeling fokus ook op 'n paar van die belangrikste ooreenkomste en verskille in Calvyn, Edwards, en Wright se standpunte oor regverdigmaking. Die oorhoofse doel is om te kyk na die werk van een van die vooraanstaande teoloë van die Protestantse Hervorming, spesifiek in die Gereformeerde tradisie - Johannes Calvyn - en te ondersoek hoe latere teoloë, in verskillende historiese kontekste, sy artikulasie van die leerstelling oor regverdigmaking ontwikkel, daarop bou, daarop reageer, of daartoe bydra. Edwards verteenwoordig die 18de eeuse Puriteins-beïnvloede Amerikaanse kolonialiste en die Gereformeerde teologie van hul dag. N.T. Wright is gekies as verteenwoorder uit die 20ste en 21ste eeuse Engelstalige wetenskaplike wereld. Wright benader die onderwerp van regverdigmaking as 'n Anglikaanse Nuwe Testamentiese spesialis en historikus. Aangesien sowel Edwards as Wright verbonde is aan die Gereformeerde tradisie en gespreksgenote binne daardie tradisie gevind het, gee hulle ʼn belangrike aanduiding van die rigting waarin hierdie leerstelling sedert die Reformasie ontwikkel het. Ten slotte, ‘n fokus op 'n lewende teologiese tradisie kan 'n positiewe bydrae lewer tot die huidige debatte oor regverdigmaking in die Gereformeerde kerke, en die beginsel van semper reformanda verder aanmoedig. Die fokus op ʼn 'n lewende Gereformeerde tradisie kan beter ekumeniese verhoudings bevorder en tot groter eenheid in die universele (“katolieke”) kerk lei, wat dikwels oor die leer van die regverdigmaking deur die geloof verdeel is en verdeel word. Miskien kan die werk van Calvyn, Edwards, en Wright vir vandag se Gereformeerde teoloë ʼn konstruktiewe rigting vorentoe aandui.

This dissertation is an ecclesiological study, conducted in the form of a case study that examines worship praxis in six parishes in the diocese of Luleå between 1990 and 2009. The specific research problem of the dissertation is whether the organizational changes that took place in connection with the relational change between Church and State in 2000 are reflected in local worship and in church service related decisions in diocese and parishes, and how the concrete relationship between worship praxis and regulations is manifested. The research problem also includes what ecclesiological impact the organizational changes may have had in the studied parishes and what the empirical results can reveal about the ecclesiality of the Church. The dissertation addresses four research questions. In response to the first question: “Are the organizational changes of 2000 reflected in local worship and in worship related decisions in dioceses and parishes and, if so, in what way?” it is noted that organizational change is reflected indirectly in expressions of growing autonomization. In response to the second question "What is the relationship between worship praxis and regulations in the Church ordinance and The Swedish Church manual 1986?” there is a tangible difference between worship praxis and regulations throughout the studied period, i.e. even before the relational change, although the difference over time has increased. Regarding the third question "What impact could the organizational change, associated with the relational change between the Church of Sweden and the State, have had on the ecclesiologies in the worship praxis which the studied parishes represent and hold?” I have not found that the new order has affected, in any direct way, the parishes’ implicit ecclesiologies during the time span covered by the study. Rather, it seems that the Church ordinance that was established at the time of the relational change has reinforced an already existing implicit ecclesiology where the parishes are considered to be autonomous. The fourth question "How can the empirical result be interpreted theologically with regard to its implicit ecclesiology, and what does that say about the ecclesiality of the Church of Sweden?” The theological interpretation of autonomization indicates an overall "immanent ecclesiology", which can be visualized in current praxis in the diocese of Luleå. The ambition that the Church of Sweden despite organizational change in the year 2000 would be the same also indicates a similar implicit ecclesiology. This is because the Church was not thought to change its identity despite being subjected to a revision in form. The study shows that the arsenal of theories and the methodical approach have implications for how much can be clarified and that different ways of studying the Church should be combined. The present study is an example of this by the study's abductive approach and exploratory character, which have allowed both interaction between praxis-related empiricism and theory and interaction between descriptive analysis and hermeneutic interpretation. The study also shows that “ordo-related theories” may be applicable to the study of the Church as an organizational structure.

Summaries in Afrikaans and English / Text in Afrikaans / Die tema van hierdie studie toon die kerkbegrip van Cyprianus aan as 'n spanning tussen die kerk as instituut en die kerk van die Gees. Hoofstuk een skets die invloed van Tertullianus as leermeester op Cyprianus. Tertullianus se kerkbegrip getuig self van spanning wat die produk is van 'n verandering van lidmaatskap vanaf die Katolieke kerk na die Montaniste. Tertullianus se kerkbegrip word vanuit twee perspektiewe belig. Eerstens vanuit 'n Katolieke, met 'n fokus op die fundering van die ware kerk en die mag van die kerk om sondes te kan vergewe. Tweedens vanuit 'n Montanistiese, wat die def iniering van die ware kerk en die mag van die kerk om sondes te kan vergewe eksklusief geestelik begrond. Hoofstuk twee skets die milieu waarbinne Cyprianus gearbei het. Dit sluit in 'n biografie van Cyprianus en die Afrika-religie en bevolking. Tweedens word die Europese invloed op Cyprianus se kerkbegrip aangedui. Die invloed van die Romeinse staatkundige model kan duidelik waargeneem word. Die grootste invloed was egter die Roomse kerklike model, weens die dinamika van die Roomse kerk. Hoofstuk drie skets die ekklesiologie van Cyprianus. Die spanning tussen die kerk as 'n instituut en die kerk van die Gees word aangedui deur 'n bespreking van die episkopaat; die betekenis van die biskop; Cyprianus se gesagsbegrip en sy perspektief op die primaat. Cyprianus se Bybelse verbintenis, sowel as die twee historiese lyne, naamlik die Pauliniese lyn en die Petruslyn, plaas sy uitspraak salus extra ecclesiam non est in perspektief. Cyprianus se kerkbegrip is primer 'n ekklesiologie van die Gees. In sy strewe na die eenheid van die kerk vind hy die kerk as instituut egter onontbeerlik. Spanning onstaan in sy poging om 'n sintese tussen die twee te vorm. / The theme of this study reveals the tension to be found between the church as institution and the church of the Spirit, in the ecclesiology of Cyprian. Chapter one shows the influence which Tertullian, as tutor, exerted on Cyprian. The ecclesiology of Tertullian also reveals the tension which is produced by the change of membership from Catholicism to Montanism. Tertullian's ecclesiology is highlighted from two different perspectives. Firstly from a Catholic view, with the focus on the fundamentals of the true church, and the authority and power of the church to forgive sins. Secondly, a Montanist view is proposed, which defines the true church, and the power it yields in forgiving sins, as being exclusively spiritual in nature. Chapter two describes the environment in which Cyprian worked. This includes a biography of Cyprian, as well as the African religion and people. Secondly the European influence is shown on Cyprian's ecclesiology. The influence exerted by the Roman state model is also clearly seen. The major influence though, was exercised by the Roman church model, on account of the dynamics of the Roman church. Chapter three describes Cyprian's ecclesiology. The tension between the church as institute and the church of the Spirit is revealed in a discussion on the episcopacy; the significance of the bishop; Cyprian's view on authority and his perspective on the primacy. Cyprian's biblical connection, as well as the two historical lines, namely the Pauline and Petrine lines, put his salus extra ecclesiam non est pronouncement in perspective. ecclesiology the unity of Cyprian's view is primarily that of a of the Spirit. In his striving towards the church though, he finds the church as institute to be indispensable. Tension develops in his endeavor to form a synthesis between the two. / Christian Spirituality, Church History and Missiology / D. Th.

In times of social distancing and restrictions, ecclesiological challenges arise for the church as a room that under normal circumstances gather people for services. When the church cannot be used the way it is intended to, it raises questions about the functions of the room. The new corona virus pandemic is a crisis that challenges our perception of the church buildings’ functions and aspects. This thesis is a case study that took place in the Cathedral of Stockholm, also called Storkyrkan, during Holy week and Easter. The purpose of this thesis is to study what ecclesiological implications this new reality has on how co-workers and visitors make use of the room. Through observation of the room and interviews of visitors and co-workers I identify five aspects of Storkyrkan that characterize what functions a church building can have during a crisis. The study finds that through the circumstantial changes of the usage of the room, the materiality of it is amplified. It also shows that many types of people visit and use the room in various ways. They are all connected as a collective in a network through the words, artifacts, music, and practises that are a part of this space. Instead of closing due to the pandemic, Storkyrkan was an open room which generated possibilities for people to use it. In times of social distancing, when people are encouraged to stay away from each other, the church brought people together, though in a much smaller number. This happened both in the physical room and in the virtual room online. These are all sources of lived ecclesiology, which is understood through people’s lives and actions.

This study is the product of research in the field of systematic theology, particularly the subject of women in ministry. The goal was to provide, given the scope and limits of the study, the most persuasive case for women elders (or “pastors”) from a Reformed-Evangelical approach to date. The primary means of accomplishing this goal is by making an analytically constructed argument that is both exegetically and theologically sound. The introduction outlines the study’s basic objectives, structure, research methods, assumptions, and overall direction. Two gives a detailed literature review of major publications on the subject of women ministry in order to track the movement of the debate. Three explores theological methods that addresses theological loci, the role of hermeneutics, and the theological-analytical structure and content of Reformed-Evangelical arguments for women elders. Chapter Four explores conceptual framework, which frames the specific, contemporary debate over women elders in Reformed-Evangelical circles, and then addresses the insights and challenges of feminist theology and Roman Catholic theology. The heart of the study is captured in three main chapters that present a case for women elders in the church. The first argument provides a detailed examination of the “prohibition passages” in the New Testament and concludes that they do not prohibit women from being elders. The second argument provides a sweeping account of the proclamation of the gospel in New Testament theology, and affirms that anti-women-elder readings and attitudes simply do not conform to the actions, attitudes, and teachings of the early church regarding gender and gospel-proclamation. Finally, the third section provides three additional arguments in favor of women elders. The first argument addresses the nature of hermeneutics and application of specific interpretations, the second addresses the nature of marriage and its relationship to church leadership, and the third deals with functions of women in NT ministry. The research concludes with Chapter Eight, which summarizes the argument and introduces practical ramifications if the study’s premises and conclusions are true. / Philosophy & Systematic Theology / D. Th. (Systematic Theology)