The thesis is a study of the political relevance of the views of Karl Barth on Church and State as they relate to the apartheid State in South Africa. In other words, the thesis deals with the part that should be played by the Church in opposing the demonic power of apartheid. Barth's allembracing theology could be used as a catalyst to expose the evil of apartheid and the way in which this evil could be eradicated, in preparation for a democratic order. In Chapter 1, the investigator argues in favour of the use of a methodology which takes praxis as its focus. This suggests that praxis develops theory and the latter informs praxis. Praxis and theory affect each other, thus creating a circular movement wherein both theory and praxis are both individually necessary (or the development of the other). In Chapter 2, the investigator again describes Barth's early theology. A predominant characteristic of Barth's early theology is its concern about the Word of God as incarnated in Jesus Christ, and the attempt to focus its attention on the plight of workers in the employ of the capitalistic system. As the thesis develops in chapter 3, the researcher further shows Barth's contributions to the struggle between the Church and National Socialism and between the Church and communism, more especially in the countries falling within the communistic bloc. In Chapter 4, the investigator focuses strongly on the struggle of the Church against the tenets of apartheid ideology, using Barth's theology as a mediating voice. At the end of the thesis in chapter 5, the investigator deems it necessary to make suggestions and recommendations to round off the argument begun in the first chapter. The suggestions and recommendations are subjected to what obtains in Barth's theological ethics on the relations between the Church and State. By so doing, the investigator suggests ways and means by which South Africans can successfully work out a constitution which will enable all people in South Africa to prepare themselves for a new dispensation. / Philosophy, Practical & Systematic Theology / D. Th. (Theological Ethics)

The thesis is a study of the political relevance of the views of Karl Barth on Church and State as they relate to the apartheid State in South Africa. In other words, the thesis deals with the part that should be played by the Church in opposing the demonic power of apartheid. Barth's allembracing theology could be used as a catalyst to expose the evil of apartheid and the way in which this evil could be eradicated, in preparation for a democratic order. In Chapter 1, the investigator argues in favour of the use of a methodology which takes praxis as its focus. This suggests that praxis develops theory and the latter informs praxis. Praxis and theory affect each other, thus creating a circular movement wherein both theory and praxis are both individually necessary (or the development of the other). In Chapter 2, the investigator again describes Barth's early theology. A predominant characteristic of Barth's early theology is its concern about the Word of God as incarnated in Jesus Christ, and the attempt to focus its attention on the plight of workers in the employ of the capitalistic system. As the thesis develops in chapter 3, the researcher further shows Barth's contributions to the struggle between the Church and National Socialism and between the Church and communism, more especially in the countries falling within the communistic bloc. In Chapter 4, the investigator focuses strongly on the struggle of the Church against the tenets of apartheid ideology, using Barth's theology as a mediating voice. At the end of the thesis in chapter 5, the investigator deems it necessary to make suggestions and recommendations to round off the argument begun in the first chapter. The suggestions and recommendations are subjected to what obtains in Barth's theological ethics on the relations between the Church and State. By so doing, the investigator suggests ways and means by which South Africans can successfully work out a constitution which will enable all people in South Africa to prepare themselves for a new dispensation. / Philosophy, Practical and Systematic Theology / D. Th. (Theological Ethics)

This work is concerned with healing practices that are created within a participatory framework in pastoral theology. It works in post-colonial and postapartheid times in South Africa following on from the Truth and Reconciliation Commission. The thesis looks to forms of participation with both victims and perpetrators of apartheid. It seeks to challenge singular identities of victims and perpetrators, whites and blacks, which are bound up in juridical practices that are embedded within binary forms of identity. It exposes some of the problems associated with the splitting of a subject from an object of enquiry. The research concerns a journey with a group of Mothers who lost their sons and husbands to the violence of the apartheid state. It is also a journey with some of the perpetrators who were responsible for the elimination of these men. It seeks to deconstruct identity in order to find alternate descriptions of people, both the victims and perpetrators that are not constructed within a binary oppositional form. This is worked with ideas from the social construction movement particularly ideas relating to relational responsibility. The research attempts to create a safe enough context for accountability, vulnerability and healing to take place within a participatory frame of pastoral care. It works with post-modern theology and some of the philosophy of Derrida, Foucault and Levinas. / Practical Theology / D.Th.(Practical Theology with specialisation in Pastoral Therapy)

The Dutch Reformed Church provided the theological justification for Apartheid since 1948 and contributed to discourses of racism and cultural hegemony. In this research narrative conversations were used to confront racism prevalent among many Dutch Reformed congregants. Social discourses, created through language, marginalised and oppressed people of Colour in South Africa. In this project, narrative conversations were used to deconstruct these oppressive racial discourses. Antjie Krog's book on the Truth and Reconciliation Commission's work, Country of my skull, confronted the congregants with the painful and dehumanising effects of Apartheid. Externalising conversations assisted congregants to face their guilt and the unjust discourses trapping them. In addition, this deconstruction empowered the congregants to challenge racism and cultural hegemony by living more ethical lives. / Philosophy, Practical & Systematic Theology / M. Th. (Practical Theology (Pastoral Therapy))

This study is an attempt to critique the South African Truth and Reconciliation Commission from a theological ethical perspective. The central critique and argument of this study will be that, it is impossible to reconcile the dispossessor and the dispossessed or the oppressor and oppressed in the way the South African TRC did. As such, it will be befitting to start off this study which explores some of the noticeable lessons and challenges emerging from the South African Truth and Reconciliation Commission (hereafter, the TRC) by elucidating that this study is an attempt to contribute to the on-going discussions on reconciliation. It is also vital to mention up front that this study attempts to contribute to the discussion on reconciliation which seeks to remove injustice at the root. It contributes to a discussion of the weeds of alienation and fragmentation, and it stands in contrast to the frequent use of reconciliation merely to reach some political accommodation and not to address the critical questions of justice, equality and dignity (Boesak & DeYoung 2012). It is also befitting to point out that two central themes – political pietism and Christian quietism – form the backdrop to this study (Boesak & DeYoung 2012). The study contends that reconciliation in South Africa was used merely to reach some political accommodation and did not address the three critical questions of justice, equality and dignity. These arrangements perpetually favour the rich and powerful but deprive the powerless of justice and dignity. Hitherto, this reconciliation is presented as if it does respond to the need for genuine reconciliation and employs a language that sounds like the truth, but it is in fact deceitful – and this we call political pietism. It is also vital to mention that “reconciliation” is a Christian concept, and as such, Christians’ measure matters of reconciliation with the yardstick of the gospel and therefore should know better. However, as it will be shown in this study, when Christians in South Africa discovered that the TRC was not really promoting reconciliation, they became complicit in a deceitful reconciliation. This may have been for reasons of self-protection, fear or a desire for acceptance by the powers that govern the world. Whichever way one looks at it, they tried to seek to accommodate the situation, to justify it and to refuse to run the risk of challenge and prophetic truth telling. As a result, they denied the demands of the gospel and refused solidarity with the powerless and oppressed. This is called Christian quietism (Boesak & DeYoung 2012:1). This study in its attempt to critique the South Africa TRC from a theological ethical perspective will point out that, the TRC which was obviously the product of the negotiated settlement needs to be understood against the background of the global struggle of particularly Third-World countries which were resisting authoritarian regimes put in place by the West for the benefit of the West. As such, this study will point out how the West, in their attempt to keep a grip on the Third-World countries – particularly on their resources – had to recommend and promote their notion of democracy. Democracy became the only option for Third-World countries as a result of the fall of the Soviet Union. It must, however, be mentioned that the problem is not democracy but the manifestation thereof under capitalism. This is because the notion of democracy was recommended to Third-World countries when capitalism was becoming global. As such, this presented some contradictions because democracy emphasizes joint interests, equality and common loyalties whilst capitalism is based on self-seeking inequality and conflicting individual and group interest (Terriblanche 2002). This means that a transition to democracy (especially constitutional democracy) means that the former oppressor or dispossessor will hold on to economic power. As such, the sudden interest of both the NP and the corporate sector in South Africa to a transition to democracy needs to be understood against this background. This study will argue and demonstrate how the ANC was outsmarted during the negotiations in that, at the formal negotiations, the ANC won political power whilst the NP/corporate sector in South Africa won economic power. This is mentioned to here to point out that both the elite compromise reached at the formal and informal negotiations and the influence of the Latin-American truth commissions led to the inability or unwillingness of the TRC to uncover the truth about systemic exploitation. As such, this study will argue and demonstrate that, on the one hand, reconciliation was not added to the truth commission for the purpose of confronting the country with the demands of the gospel and, on the other hand, the TRC was set up (from its inception) for failure. / Philosophy, Practical and Systematic Theology / D.Th. (Theological Ethics)

A Freedom Charter statement regarding land is highlighted as follows: “The land shall be shared among those who work it, demands a redistribution of the land and state assistance for the peasantry, as well as the abolition of any restrictions on movements of people, access to land, and stock holdings.” The quest for inclusive and participatory governance enshrined in the South Africa’s Land Reform Programme resonates with efforts to develop and strengthen an active and critical rights based citizenship. The need to boost local community awareness of land reform challenges necessitates continuous evaluations of the lived realities of poor communities through participatory and collaborative methodologies in order to articulate their socio-economic problems. Land is regarded as a resource that gives people access to certain basic needs necessary for them to lead a dignified life. This research explores the participation of the Catholic Church on land reform programmes in South Africa between 1994 and 2014. It also looks at the Catholic Church’s land ownership policy and how it has been using its land in two decades of democracy (1994-2014). This research further explores the Catholic vision for land reform in South Africa. It also highlights some key theological criteria which may assist to achieve the intended objectives. In the light of this reality, the research shows that there is lack of meaningful progress in enabling those who are impoverished to assert their right to own land. Even the majority that have benefited from various land reform programmes and have become land owners have not received sufficient support to enable them to use and care for the land in such a way that benefits them. This leads to an unproductive and demeaning lifestyle. More emphasis needs to be placed on proper financial support from the government. Further emphasis needs to be placed on training for skills development as a condition for receiving Church assistance on the part of the beneficiaries. / Christian Spirituality, Church History and Missiology / M. Th. (Church History)

This work is concerned with healing practices that are created within a participatory framework in pastoral theology. It works in post-colonial and postapartheid times in South Africa following on from the Truth and Reconciliation Commission. The thesis looks to forms of participation with both victims and perpetrators of apartheid. It seeks to challenge singular identities of victims and perpetrators, whites and blacks, which are bound up in juridical practices that are embedded within binary forms of identity. It exposes some of the problems associated with the splitting of a subject from an object of enquiry. The research concerns a journey with a group of Mothers who lost their sons and husbands to the violence of the apartheid state. It is also a journey with some of the perpetrators who were responsible for the elimination of these men. It seeks to deconstruct identity in order to find alternate descriptions of people, both the victims and perpetrators that are not constructed within a binary oppositional form. This is worked with ideas from the social construction movement particularly ideas relating to relational responsibility. The research attempts to create a safe enough context for accountability, vulnerability and healing to take place within a participatory frame of pastoral care. It works with post-modern theology and some of the philosophy of Derrida, Foucault and Levinas. / Philosophy, Practical and Systematic Theology / D.Th.(Practical Theology with specialisation in Pastoral Therapy)

The Dutch Reformed Church provided the theological justification for Apartheid since 1948 and contributed to discourses of racism and cultural hegemony. In this research narrative conversations were used to confront racism prevalent among many Dutch Reformed congregants. Social discourses, created through language, marginalised and oppressed people of Colour in South Africa. In this project, narrative conversations were used to deconstruct these oppressive racial discourses. Antjie Krog's book on the Truth and Reconciliation Commission's work, Country of my skull, confronted the congregants with the painful and dehumanising effects of Apartheid. Externalising conversations assisted congregants to face their guilt and the unjust discourses trapping them. In addition, this deconstruction empowered the congregants to challenge racism and cultural hegemony by living more ethical lives. / Philosophy, Practical and Systematic Theology / M. Th. (Practical Theology (Pastoral Therapy))

This study is an attempt to critique the South African Truth and Reconciliation Commission from a theological ethical perspective. The central critique and argument of this study will be that, it is impossible to reconcile the dispossessor and the dispossessed or the oppressor and oppressed in the way the South African TRC did. As such, it will be befitting to start off this study which explores some of the noticeable lessons and challenges emerging from the South African Truth and Reconciliation Commission (hereafter, the TRC) by elucidating that this study is an attempt to contribute to the on-going discussions on reconciliation. It is also vital to mention up front that this study attempts to contribute to the discussion on reconciliation which seeks to remove injustice at the root. It contributes to a discussion of the weeds of alienation and fragmentation, and it stands in contrast to the frequent use of reconciliation merely to reach some political accommodation and not to address the critical questions of justice, equality and dignity (Boesak & DeYoung 2012). It is also befitting to point out that two central themes – political pietism and Christian quietism – form the backdrop to this study (Boesak & DeYoung 2012). The study contends that reconciliation in South Africa was used merely to reach some political accommodation and did not address the three critical questions of justice, equality and dignity. These arrangements perpetually favour the rich and powerful but deprive the powerless of justice and dignity. Hitherto, this reconciliation is presented as if it does respond to the need for genuine reconciliation and employs a language that sounds like the truth, but it is in fact deceitful – and this we call political pietism. It is also vital to mention that “reconciliation” is a Christian concept, and as such, Christians’ measure matters of reconciliation with the yardstick of the gospel and therefore should know better. However, as it will be shown in this study, when Christians in South Africa discovered that the TRC was not really promoting reconciliation, they became complicit in a deceitful reconciliation. This may have been for reasons of self-protection, fear or a desire for acceptance by the powers that govern the world. Whichever way one looks at it, they tried to seek to accommodate the situation, to justify it and to refuse to run the risk of challenge and prophetic truth telling. As a result, they denied the demands of the gospel and refused solidarity with the powerless and oppressed. This is called Christian quietism (Boesak & DeYoung 2012:1). This study in its attempt to critique the South Africa TRC from a theological ethical perspective will point out that, the TRC which was obviously the product of the negotiated settlement needs to be understood against the background of the global struggle of particularly Third-World countries which were resisting authoritarian regimes put in place by the West for the benefit of the West. As such, this study will point out how the West, in their attempt to keep a grip on the Third-World countries – particularly on their resources – had to recommend and promote their notion of democracy. Democracy became the only option for Third-World countries as a result of the fall of the Soviet Union. It must, however, be mentioned that the problem is not democracy but the manifestation thereof under capitalism. This is because the notion of democracy was recommended to Third-World countries when capitalism was becoming global. As such, this presented some contradictions because democracy emphasizes joint interests, equality and common loyalties whilst capitalism is based on self-seeking inequality and conflicting individual and group interest (Terriblanche 2002). This means that a transition to democracy (especially constitutional democracy) means that the former oppressor or dispossessor will hold on to economic power. As such, the sudden interest of both the NP and the corporate sector in South Africa to a transition to democracy needs to be understood against this background. This study will argue and demonstrate how the ANC was outsmarted during the negotiations in that, at the formal negotiations, the ANC won political power whilst the NP/corporate sector in South Africa won economic power. This is mentioned to here to point out that both the elite compromise reached at the formal and informal negotiations and the influence of the Latin-American truth commissions led to the inability or unwillingness of the TRC to uncover the truth about systemic exploitation. As such, this study will argue and demonstrate that, on the one hand, reconciliation was not added to the truth commission for the purpose of confronting the country with the demands of the gospel and, on the other hand, the TRC was set up (from its inception) for failure. / Philosophy, Practical and Systematic Theology / D. Th. (Theological Ethics)