The constituent concepts of the gospel is not only vital for the correct understanding of the true meaning of Christ, but also for the appropriate meaning and practice of mission to enlarge the church of Christ in his service. The thesis researched the background of the Prosperity Gospel critically in addition to the use of it for missiological purposes to enlarge the church with the luring of poor people with the excessive promises of vast wealth after contributing to the Prosperity Churches generously and substantially from within their poverty. The heart of the research was the analysis of ten sermons by prosperity preachers according to the “open coding” of the “Grounded Theory”, drawing conclusions from the practical analysis of the sermons, instead of the usual research working with the material from a pre-conceived theory. This approach uncovered and displayed the distortion and falsification of the true gospel. The thesis constructed an appropriate benchmark of the authentic gospel against which to measure deviations from the traditional gospel and mission according to this gospel. The dissertation exposed courteously, but deliberately that the Prosperity Gospel was infiltrated with alienated concepts from unscriptural humanism, the “American materialistic dream” and the secular Rogerian psychology with its non-spiritual psychotherapeutic approach, as well as the “profane” preaching of Norman Vincent Peale, comprising “New Thought”, metaphysics, Christian Science, and medical and psychological practices. More serious was the specific “cultic” influences and teachings. Cultic here indicated a system of religious or spiritual beliefs, especially an informal and transient belief system regarded by the traditional churches as misguided, unorthodox, extremist, or even false, and directed by a charismatic, 2 authoritarian leader. Ultimately, the Prosperity Gospel was contaminated with Swedenborgianism, Mesmerism and Unitarianism. The thesis, however, is not negative about the overflowing blessings of God, also regarding temporal prosperity, but the research unearthed the true riches of the gospel of Christ in an exegetical scriptural manner and delineated it in an extensive way – money is indeed “raining from heaven”, but spiritually in a true gospel way, through prayer and in obedience to Christ, depending on faith in God. The norm was “abundance, but not accumulation of riches”. It is sad to have unmasked the fact that some prosperity preachers commanded the churches not to pray anymore, but to command the blessings of God “onto” the “true” believers towards accumulation of vast wealth (cf. “pastor” D O OYEDEPO). The 10 sermons were thoroughly scrutinised and the main problems with the “claiming” of vast wealth according to the gospel brought out in the open – the lack of Christ-centred preaching, the absence of the emphasis of the work of the Holy spirit, the misunderstanding of the “revelation” history, the deficiency of scriptural exegesis and the unscriptural obsession with vast material wealth as a “blessing”. Usually only the prosperity preacher and a few supporters became the “blessed” rich from all the compromised donations of the “masses”. This was followed by a development of the academic discipline of theology, indicating revelation as a historical process, where the gospel moved from survival to justice in the Old Testament, and finally to unconditional love and care according to the Messiah, Jesus Christ. This was situated vis-à-vis an evaluation of the theology of the Prosperity Gospel, portraying the false concept of “faith”. Towards the end of the thesis the perspective of the development of missiology was explained up to the contemporary point and an oversight of the concept of mission of the past century was outlined: It became clear that ecclesiology did not precede missiology, but rather, missiology precedes ecclesiology, because a community of Christians did not first create a church and then developed its mission; a community of Christians participated in God’s mission and thus constituted a church, according to the New Testament. This placed the preaching of the blessings of the gospel and the functioning of God’s mission in true perspective. As poverty is a vital concept regarding the preaching of the Prosperity Gospel the plight of the poor in all its shocking depths were exposed as a problem and a mission task for all the churches of Christ - approximately 15 million people in South Africa live in dire poverty without any hope of alleviation, and 1 billion people in the world live under the poverty datum line. This is a wake-up call for the church of Christ, existing for God’s mission, to face this challenge of mission to the poor. The research closed with a summary of the mission task to the poor. The dissertation concluded with a delineation of possible further topics in this field to be studied. / Christian Spirituality, Church History & Missiology / M.Th. (Missiology)

This thesis "investigates" prophecy according to the Old Testament. While the main focus is on matters leading to cessation, an analysis of the rise and nature of prophecy introduces the theme. Expressions of prophecy evident among ancient Near Eastern cultures are compared to determine prophetic origins. Prophecy is a dynamic force in Israel, and together with the priesthood, develops the theological and religious views of the nation. Prophets are active during major transition periods of Israel's history. Prophecy is an integral means of communication between Yahweh and his people. Through the prophets Yahweh elects, leads, directs, and helps the people of God. Furthermore, prophets were involved in the formulation of the Scriptures that were received by Israel. The reception of the Scriptures registers the acceptance of inspired writings and exposes other documents as apocryphal and pseudepigraphal. When the `Spirit of prophecy' was believed to add nothing new to Scripture, the canon was considered closed. Surprisingly, some texts indicate that prophecy ends in Israel. A few passages indicate potential problems in the mediation process that may include aberrations in the delivery, content, and motivation for presenting prophecy. Prophecy deteriorates from the kind of prophetic leadership that Moses exemplified. Some claim that prophecy arose with the monarchy and ended after the Babylonian exile. Other theories regarding its demise include matters related to false prophecy, theological and religious differences, the compilation of the Hebrew canon, inspiration and the quenching of the Spirit of God. At times, people long for a message from God, but find silence. Problems associated with prophecy that lead to its demise as well as the future anticipation of transformations to prophecy or its continuation are presented and analyzed. Prophetic utterances diminish and ultimately cease, but texts also imply that prophecy is a permanent feature for God's people. Prophecy will be transformed, renewed, or changed. Many texts foresee a period of restoration, salvation, and prophecy for all God's people. A period of dormancy and prophetic silence will be followed by the recurrence of prophecy when the Spirit of God will inspire prophetic utterance. God will pour out his Spirit and prophecy will continue indefinitely. / Biblical and Ancient studies / D.TH. (Old Testament)

The present study is a history of interpretation. In that sense it does not fit neatly into the category of Wirkungsgeschichte. Moving through successive periods of the Christian church’s history, we will select representative interpretations of Jeremiah, Ezekiel, and theological works dealing explicitly with the question of true and false prophecy in an effort to present a sampling of material from the span of the church’s existence. This study seeks to function as a hermeneutical guide for the present interpretive problem of interpreting true and false prophecy in the Old Testament/Hebrew Bible by displaying ways various interpreters have broached the subject in the past. In this way it may prove useful to the current impasse concerning the notion of false prophecy in the Old Testament/Hebrew Bible. Seeing continuity, or a family resemblance, in the Christian church’s interpretation of true and false prophecy in relation to the law’s role amongst exilic and post-exilic prophets, we will observe those ways in which a historically informed reading might offer an interpretive guide for subsequent interpretations of true and false prophecy.

This dissertation seeks to answer the question: "Is the use of a spiritual gift identification instrument the best way for people to find their place of joyful service within the church?" Chapter 1 provides a history of the Church Growth Movement (CGM) through 1972 as an important backdrop for the development of spiritual gift identification instruments, the first of which was the SGI-McMinn. One of the key factors in the early popularizing of the SGI-McMinn was the CGM's emphasis on every member serving in the church by using his or her spiritual gift. The early 1970s saw a marked increase in the interest of spiritual gifts and their identification that was largely due to the influence of the CGM. This emphasis led to the popularization of the SGI-McMinn, which had been in development since the mid 1960s. The popularization of the SGI-McMinn led to the problematic issue of whether the instrument was based on solid theological and methodological ground. Chapter 2 provides a thorough examination of the historical development of the SGI-McMinn. This chapter includes an assessment of the relationship between the CGM's emphasis on spiritual gift utilization and the development of a tool for spiritual gift identification. This chapter examines the development of spiritual gift identification instruments beginning with the SGI-McMinn (1972), moving to the SGI-L (1984), the SGI-WHMQ (1979), and SGI-Gilbert (1986). Chapter 3 demonstrates that spiritual gift identification instruments are dependent upon defining spiritual gifts as abilities that may be accurately self-reported. Further, the design of spiritual gift identification instruments is inherently influenced by the biblical and theological bias of those designing them. Two popular spiritual gift identification instruments will be compared to demonstrate this dependence: the SGI-WHMQ and the SGI-Gilbert. Biblical bias is demonstrated as some spiritual gift identification instruments hold firmly to a set, unchanging number of gifts tested for, while other instruments are modified significantly over time. This biblical bias is problematic as it lends to creating confusion over the number and identity of spiritual gifts. Theological bias is demonstrated by the tendency of such instruments to focus on the individual rather than the New Testament purpose for gifts as a blessing to the local church. An excursus on the problem of self-assessment concludes the chapter. Chapter 4 brings together a number of empirical analyses of spiritual gift identification instrument construct, validity, and reliability. Regardless of the supposed biblical or theological basis for utilizing spiritual gift identification instruments, the research into the construct of the instruments themselves is vital to determining their usefulness in the church. The empirical analyses demonstrate that the methodology inherent in the development of spiritual gift identification instruments is not demonstrably valid or reliable to reveal individual spiritual gifts, but is reliable for revealing broad gift categories. Chapter 5 presents an alternative approach to spiritual gift identification in which spiritual gift discovery and service is rooted in the life of the church. The chapter begins with a quick review of the inherent tendency of spiritual gift identification instruments to place the focus on the individual will be undertaken. Following that, the biblical basis for an ecclesiocentric model for spiritual gift identification is presented. A key component of that model is addressed next, namely, that spiritual gifts are best defined as ministries in and for the church. Finally, the role of the church and church leadership in particular to spiritual gift discovery is examined, including a five-step strategy to implement an ecclesiocentric model of spiritual gift identification. Chapter 6 concludes the dissertation with final thoughts on spiritual gift discovery and how further study of spiritual gift identification might be pursued.

The research work has engaged in a critical missional reflection on the effectiveness of Tarayyar Ekklesiyoyin Kristi A Nigeria (TEKAN) as an ecumenical instrument for justice and peace in Jos, a central area in Northern Nigeria that has been bedevilled with violent conflicts commonly associated with religio-cultural and socio-political factors. The scope of this study is limited to a conceptual exploration of the issues. In the critique of TEKAN, an inherent contradiction is identified within its identity, vocation and witness. The theoretical framework that guided this study embraced an interdisciplinary approach on issues about God’s mission (Missio Dei) through the Church (Missio Ecclesia) that propels Ecumenical engagement (Oikoumene) and leads to the quest of Justice and Peace (Dikaiosune & Shalom) for all humanity. The ecumenical witness of TEKAN within the environment of Jos calls into question its effectives as a tool of transformation in a multi-political and religious environment plagued by violence. The data gathered by various commissions of inquiry into the crises of Jos seems to suggest that a study approach to problems of justice and peace will not resolve the deeply entrenched problems. Therefore, the ultimate test of whether TEKAN will develop into an effective missional and ecumenical instrument for justice and peace in Jos will be dependent on taking radical steps that embrace a genuine mission audit of its identity, vocation and witness that will empower the organization to meet the deep challenges of the people of Jos and their quest for authentic human development built on justice and peace. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.

This thesis argues that human land use is a decisive yet commonly overlooked indication of the sort of people we are. As such, to grasp that we live in a world in 'ecological crisis' requires grappling with the moral, spiritual and narrative underpinnings and effects of those twentieth century shifts in urban/suburban development and farming practices that have so dramatically altered the North American cultural and geographical landscape. In particular, this dilemma is approached from a biblically informed Christian perspective. Chapter 1 proposes that understanding and experiencing the world as Creation requires accounting for the embodied and wondrous character of existence. Chapter 2 examines aspects of the biblical narrative that provide resources for rethinking destructive land use patterns. In conversation with agrarians and new urbanists, Chapter 3 provides an agrarian ethic for urbanites; a vision rooted in agrarianism that acknowledges how deeply the fate and health of cities and farms are intertwined.

M.A. / Condemnation (by various biblical writers) of certain practices found among st the Israelites which led ultimately to the Exile have often been viewed from two opposite views. The believer in the Bible simply accepted the condemnation at face value, and without question, whereas the scholar sought to explain it in terms of extra-biblical knowledge of the history of other civilisations which often threw doubt on the accuracy and veracity of the biblical record. This mini-dissertation seeks to show that it is possible to accept the viability of the biblical account in terms of the extra-biblical sources.

M.Th. / In this study Ideological and Sacred Textures from Robbins' socio - rhetorical approach, were utilised in reading Job. The aim was to identify diverse images of God; those constructed by the author of Job as well as diverse images of God surfacing through the receipt of the Joban text by different interpreters. It was found that adherents to different ideologies construct different sacred or God - images. The followers of the doctrine of retribution from God into a retributive God and those believing in protest wisdom make Him a sovereign God. It was further found that the two mega - images of God should be regarded as complementary. Some extreme images of interpreters were discarded, while others were utilised to enrich our understanding of God. It is only through dialoguing that these diverse images of God can meaningfully interact and enrich each other.

In Luke-Acts, Luke intentionally describes the early Jewish-Christian community in accordance with Isaiah’s prophecy for an ethical restoration of social justice in Israel. This thesis accomplishes this argument in three chapters. First, it explores Isaiah’s program of restoration and argues that it includes social justice through the Davidic Messiah and the empowerment of the Holy Spirit. Secondly, an argument is made that Luke’s presentation of Jesus accords with the Isaianic picture of a socially just Davidic king empowered by the Spirit, who works to bring social justice through his reign. Lastly, the events of Pentecost and Acts 2:42–47 with insight gathered from Acts 4:32–37, are considered. Here the argument is presented that Luke draws Isaianic themes together from his gospel to demonstrate that, in Acts, Jesus’ exaltation and the outpouring of the Holy Spirit result in Isaiah’s vision of a Jewish community restored to fruitfulness as a socially just society.

Scientists emphasise the fact that the global environmental crisis is a threat to all life on earth. The Bible and the church, and therefore also the Apostolic Faith Mission of South Africa, are blamed for the increasing predicament. The unilateral emphasis on biblical anthropocentrism is the direct cause of man’s dominance over creation and the exploitation of nature. This anthropocentristic way of life, in which nature is regarded to be no more than the stage upon which the human drama is enacted, and to have very little intrinsic worth, has caused animosity between the world of faith and the natural world. Man has come to believe that he has absolute tenure and that he can treat the earth as he likes. Theological interpretations have contributed to the problem by focusing on salvation theology which deals exclusively with saving humankind “from” the earth. This study aims at inculcating a biblically founded, practicable eco-awareness in the members of the AFM of SA by proving that salvation theology on its own leads to an impoverished, one-sided ethos, and that the negation of eco-equity in the Bible has far-reaching consequences in terms of sustainable development. The Bible can contribute towards restoring harmony with the earth, because the Bible has an indisputable “green” dimension. An analysis of the biblical text made the discovery of new “green” encoded values possible. In following the tracks of the new Earth Bible Series (NC Habel et al) the hermeneutics of suspicion and recovery were used to find eco-just values in the Bible. The quest for “green” encoded values yielded surprising eco-just principles that contributed towards the successful eco-friendly assessment of a number of biblical texts. The reconstruction of Israel’s nature and world view showed that Israel had indeed been aware of nature. Israel acknowledged her mutual bond with nature and her dependency on it as part of her responsibility to keep the covenant. Nature frequently acted as God’s messenger and Israel was compelled to act within certain parameters as far as nature was concerned. Israel was shaped by her environment. The use of metaphors and myths in biblical texts shows that a close bond existed with nature. God’s appearance in the form of theophanies imbued nature with intrinsic value. Israel’s broad value orientation with regard to nature can be regarded as a harmonious one. The AFM of SA was evaluated in the light of a biblically founded eco-justness and it was concluded that she has been ecologically insensitive up to the present. A closer investigation of the constitution of the church has indicated a lack of eco-justness. Furthermore an investigation into the agenda of the church during important church meetings has shown no important ecological interest. Reasons for this insensitivity could be found in the redemption theology of the church, in her doctrine concerning the hereafter and in the dualism that exists between the spiritual and the natural world. In an attempt to find solutions to the ecological paucity in the AFM of SA a first step would be to cooperate with scientists in order to achieve a greater understanding of the wonders of the biodiversity of the earth, and of its intricate cosmic design. Greater emphasis must be placed on the cosmic work of the Holy Spirit and the execution of God’s will on earth. Furthermore ecclesiastical practice could be more widely utilised in order to establish an eco-ethic. Public worship should allow for ecological responsibility. Eco-justness should be taken into account in shaping man in his totality. Social activities such as breakaway weekends and official gatherings are excellent opportunities for eco-justness to be promoted in the AFM of SA. Biblically founded eco-just knowledge will undoubtedly contribute towards a new eco-awareness in the AFM of SA. It will certainly make a difference in the country, as well as in the church and in the lives of her members. In advancing eco-justness the church will increase her influence, boost her public image and promote her contribution towards sustainable development. / Prof. H. Viviers