Thesis (M.A. (Practical Theology))--University of Pretoria, 2009. / Includes bibliographical references: (leaves 147-150).

This study shows the importance of leading toward missional change within BUSA in post-1994 contexts incorporating global, afro-centric missional perspectives as South African Baptists. As my research will indicate, BUSA is at a crucial junction, and I contend that BUSA’s main problem is primarily a missiological problem, with ecclesiastical challenges that urgently need to be addressed by BUSA’s leaders. The importance of BUSA’s critical self- reflection and analysis is paramount. Does BUSA and her mission have a future, or will it fade into obscurity? Utilizing the South African Baptist faith heritage as an important interlocutor with a view to retrospective and prospective Baptist ecclesiology in post- 1994 South African society. Special recognition is given to the contribution of emerging Afro-centric missional voices within the current South African/African context. In doing so, this study seeks to be leadership-oriented, biblically-based and Afro-centric in its approach to missional change with South African Baptist Union churches. Toward missional leadership within BUSA churches this study: <ul> <li>1. Uncovers the importance of an Afro-centric missional ecclesiology, taking into consideration both local and global trends and conversations.</li> <li>2. Uncover a retrospective view of Baptist Ecclesiology within the Southern African context, with its relevance to the history and present-day context of ministry within BUSA.</li> <li>3. Analyses existing statistical data found within the Baptist Annual Handbook, to establish denominational trends since 1994, with a view to identifying significant ministry trends operable within BUSA.</li> 4. Collects, analyses and interprets data from a number of churches from within the Baptist Union of Southern Africa that stand out as significant in three or more ‘missional indicators’ in the first tier of research and analysis. In reading through the pages to follow, you will journey alongside the researcher in:</li> </ul> <ul> <li> Analysing and interpreting the history of Baptists in South Africa with reference to BUSA, BCSA, SABMS and the ABK through a ‘missional lens’</li>. <li> Critically examining current trends visible within BUSA churches since 1994 to the present-day.</li> <li> Undertaking qualitative research to identify phenomenology of people’s shared experience in BUSA</li> <li> Interpreting and objectifying statistical results drawn from qualitative research at local church level; making further recommendations towards an Afro-centric missional ecclesiology relevant to BUSA churches in post-1994 contexts.</li> </ul> / Thesis (PhD)--University of Pretoria, 2012. / Science of Religion and Missiology / unrestricted

Bibliography: pages 342-359. / Baptist Identity In Ecumenical Context is, essentially, an exposition of the 1987 statement on Baptist Principles of the Baptist Union of South Africa. The Statement has had no critical reflection given it to date and therefore this study is a new contribution to the growing corpus of material on Baptist theology in South Africa. The thesis explains the identity of South African Baptists using the key word discipleship. Though not stated as such, the1987 Statement on Baptist Principles is an expression of discipleship. Discipleship is described and critically analysed in the thesis as community, its sign as baptism, ministry is discipleship expressed in society, and freedom is the term given to denote the focus on religious liberty and the separation of church from the state, as well as indicating the church's prophetic role. Drawing from the rich heritage of Anabaptist and English Baptist history and theology, and reflecting on other evangelical and ecumenical theological writings, the thesis shows the value of 'discipleship' as the motif for Baptists in the contemporary South African setting. The thesis invites South African Baptists to re-discover this motif both in the context of their own tradition and in their relations with other Christian churches.

This study has two main focus areas. Firstly, it attempts to construct a theological model or framework for Baptist denominationalism. In order to achieve this, the historical origins of Baptist denominationalism are noted, together with the main forms of denominational structures. The theological grounds for denominationalism from a Baptist perspective are set out to ensure that Baptist denominationalism is a legitimate pursuit. Historical Baptist distinctives and Baptist identity are investigated, critiqued and discussed from a theological point of view, and their implications for Baptist denominationalism noted. These implications are drawn together into a framework which is presented as key principles for consistent Baptist denominationalism. Secondly, the theological framework for consistent Baptist denominationalism is used to evaluate three Baptist denominational groupings in South Africa, namely, the Baptist Union of Southern Africa, Sola 5, and the Fellowship of Baptist Churches of South Africa. The objective of this evaluation is to establish whether the latter two groupings, being more recent, provide an improvement of Baptist denominationalism when compared to the longer established Baptist Union. In order to do this, the structures and functioning of each of the groupings are examined and critiqued. The findings of this study suggest that the Baptist Union of South Africa has a number of crucial weaknesses that are substantially improved in the structures and practices of Sola 5 and the Fellowship of Baptist Churches of South Africa. / Thesis (Ph.D. (Dogmatics))--North-West University, Potchefstroom Campus, 2012.

This study has two main focus areas. Firstly, it attempts to construct a theological model or framework for Baptist denominationalism. In order to achieve this, the historical origins of Baptist denominationalism are noted, together with the main forms of denominational structures. The theological grounds for denominationalism from a Baptist perspective are set out to ensure that Baptist denominationalism is a legitimate pursuit. Historical Baptist distinctives and Baptist identity are investigated, critiqued and discussed from a theological point of view, and their implications for Baptist denominationalism noted. These implications are drawn together into a framework which is presented as key principles for consistent Baptist denominationalism. Secondly, the theological framework for consistent Baptist denominationalism is used to evaluate three Baptist denominational groupings in South Africa, namely, the Baptist Union of Southern Africa, Sola 5, and the Fellowship of Baptist Churches of South Africa. The objective of this evaluation is to establish whether the latter two groupings, being more recent, provide an improvement of Baptist denominationalism when compared to the longer established Baptist Union. In order to do this, the structures and functioning of each of the groupings are examined and critiqued. The findings of this study suggest that the Baptist Union of South Africa has a number of crucial weaknesses that are substantially improved in the structures and practices of Sola 5 and the Fellowship of Baptist Churches of South Africa. / Thesis (Ph.D. (Dogmatics))--North-West University, Potchefstroom Campus, 2012.

Denominationalism is a concept that the church became used to. Very few people question the concept and simply accept it as part of the make-up of the universal church. More recently, and specifically with the advent of postmodernism, many people started questioning whether God’s will for the church is for it to function within the boundaries of denominations. The natural question to ask then is whether the concept of denominationalism is still relevant within the postmodern context. At the same time very direct and pertinent questions along the same lines have been asked of the Baptist Union of Southern Africa, specifically as to its relevance as a denomination. To obtain answers with respect to these questions seems simple enough at face value, but it is not really possible to address the relevance of denominationalism in the postmodern era without a thorough understanding of where the church came from and how the concepts of denominations developed over the centuries. Similarly, one cannot ignore the philosophical outlook of the world and how that played a part in the formation of the thousands of denominations we have today. The study finds that denominations, and specifically the Baptist Union of Southern Africa, have a purpose and are indeed relevant in the postmodern era. Any denomination has two distinct functions that it must fulfil in order to justify its existence: A pragmatic or functional purpose and a custodian purpose. These purposes remain constant, regardless of the era in which the church functions. Most denominations fulfil the functional role very well. This includes pooling resources enabling it to achieve more together than what individual congregations can achieve on their own. The custodian function is fulfilled less admirably. The church, and denominations in particular, are custodians of Biblical truth. This truth is to be disseminated to members of the denomination in a responsible, yet effective and efficient manner. The issue at hand is that the postmodern mind rejects the possibility to attain any kind of absolute truth. It is in this environment that denominations have a particularly important role to play. The Baptist Union of Southern Africa is ideally placed to fulfil both the functional and custodian functions, largely due to the way in which it is structured. However, the Union also has many weaknesses that need to be addressed so that the truth of the Gospel may be proclaimed in a responsible, yet efficient manner to a world that denies the very concept of truth. This makes the task particularly difficult and denominations have to consider how they will adapt in order to meet these challenges. / Dissertation (MA(Theol))--University of Pretoria, 2012. / Science of Religion and Missiology / unrestricted

In this thesis, the Researcher argues that the Border Black Baptist Churches form two-thirds of the membership of the Border Baptist in the Association. The researcher is concerned that they are growing in numbers but declining in finances. This problem is affecting the body of Jesus Christ locally, nationally and globally. It does not end there but the Great Commission (Matt 28:16-20) has also been affected. My personal interest is to show that Border Black Baptist Churches are not necessarily poor but need some kind of profound teaching and motivation. It means that in the Border/Amathole region we need self-propagating, self-supporting, self-governing and self- theologizing within our own culture. We need to see that the tithing system is God’s plan for giving. It is instituted by God and encompasses His promises, only if we obey Him. In the Border Black Baptist Churches there is also a need to see that freewill offerings are part and parcel of God’s plan for financial giving and stewardship. It means that giving to God must be seen as Creation, Sowing and Reaping Principles. My research methodology includes interviews, questionnaires and study of the relevant literature. The reason for this research is to bring clarity about financial giving and stewardship in these Churches. The whole purpose is to see financially matured Border Black Baptist Churches in this region. / Dissertation (MA(Theol))--University of Pretoria, 2012. / Practical Theology / unrestricted

Please read the abstract in the section 00front of this document. / Thesis (PhD)--University of Pretoria, 2009. / Science of Religion and Missiology / unrestricted

After highlighting the events that gave rise to the writing of this dissertation, the writer proceeds with a critical analysis of the structural and leadership dynamics of the Baptist Union of Southern Africa (BUSA) from 1960-2005. Beginning with the formation of BUSA in 1877, he shows how that the South African Baptist Missionary Society (SABMS - the Missions arm of BUSA), established in 1892, developed in a parallel manner alongside of BUSA and questions whether the two bodies were over one. Throughout the dissertation, he pointed out how, up to the late eighties, the structural and leadership dynamics of BUSA tended to favour one culture above the others who, in fact, were in the majority. The writer identifies the key trends within each decade from 1960-2005 with regard to BUSA's structural dynamics and views the following two events as causing a major turnaround resulting in great transformation during the 1990's. They were: <ul> <li> The withdrawal of the Black Baptist Convention from BUSA in 1987 and</li> <li> The turbulent 1989 National Assembly in Kimberley</li> </ul> He also asserts that the "affirmative" appointment of the first multi-cultural BUSA Executive in 1997 actually "saved the day" for BUSA and avoided future splits. The writer proceeds to evaluate BUSA's structural dynamics during the period under review in terms of the essential functions of the church, namely, Kerygma (proclamation), diakonia (diaconal service) and koinonia (fellowship). BUSA was strong in Kerygma but weak in Koinonia. He finally concludes that the "separate development mentality" prevalent within BUSA during its formation and the review period was not as a result of Apartheid but, as his research has revealed, namely (i) British colonialism certainly influenced the formation and initial development of BUSA. The cultural divide between "colonial whites" and "emerging blacks" who were accustomed to a social separation between the two groups was certainly a factor. Likewise, the manner in which Europeans perceived the Bantu in the 1870's (ii) The Mission philosophy prevalent in Europe and America round about 1877 was to form native, indigenous churches that would be "self-governing, self-supporting and self-propagating". The motto of the SABMS was "the evangelisation of the Bantu by Bantu". It was felt the young churches arising out of mission work would be independent and not dependent upon or controlled by mother bodies that helped to establish them. It is thus not surprising that BUSA through the SABMS followed the same policy. (iii) The British Baptist ministers who came to South Africa prior to and following the arrival of the 1820 Settlers came with the express purpose to minister to the British immigrants in the Cape and British Kaffraria. Missions to the Bantu was not necessarily a part of their agenda. As indicated in this dissertation , it was the German Baptists and not the British who were key factors in the establishment of the SABMS. (iv) The new SABMS was based upon the British model which saw the Missions Society as an entirely separate entity from the Union, but in close association with it. The unjust policy of apartheid, which was implemented and enforced by the South African Nationalist Government from 1948 to the early nineties, cemented and added the "cherry on the top" of the separate development and ultimate separation between BUSA and the Baptist Convention. It provided the ideal context for continued British colonial thinking and practice with regard to the Bantu. Hence the exclusion of the latter from the main BUSA Leadership structures for most of the period under review. In the final chapter, the writer offers some guidelines which he trusts will prove helpful to future BUSA Leaders and Executives. / Dissertation (MA(Theology))--University of Pretoria, 2009. / Practical Theology / unrestricted