This research project in empirical theology draws on qualitative empirical methods to examine the topic of inclusion as it applies to disability and leadership in the context of state and free churches in Switzerland. Its goal was to ascertain how the challenging inclusion of religious leaders with physical, emotional or mental impairments can be theoretically and practically improved within the Swiss churches. From a theoretical point of view, aspects of labour theory and ecclesiastical law that pose challenges for church leaders with disabilities were foregrounded, as were theological positions defining the pastoral role. From a practical point of view, structural, technical and similar barriers demanded investigation, along with the adaptability of church practices and of work structures. To that end, the topics of inclusion, disability and leadership responsibility in the church were initially studied from a theoretical and interdisciplinary perspective and the relationships between them were traced. Male and female church leaders (clergypersons, priests, pastors and the like) affected by the issue and employed by state and free churches in Switzerland were then interviewed individually and together with their partners, their superiors and members of local church councils. Analysis of the data thus gathered revealed three empirical-theological models and three conceptions of how inclusion might be theorized. These describe both numerous challenges in the inclusion of church leaders with various disabilities and specific measures for improving the inclusion of those affected. Among other results, it proved possible to derive and elaborate a multifunctional practical concept for the inclusion of church leaders with disabilities that has practical-theological applications in the context of the state and free churches in Switzerland. / In dieser Forschungsarbeit wurde Inklusion am Beispiel von Behinderung und Leitungsverantwortung im Kontext von Landes- und Freikirchen der Schweiz empirisch-theologisch bzw. qualitativ-empirisch untersucht. Es war das Ziel, herauszufinden, wie die problematische Inklusion von Leiterinnen und Leitern mit körperlichen, seelischen und geistigen Einschränkungen in Landes- und Freikirchen der Schweiz theoretisch und praktisch verbessert werden kann. In theoretischer Hinsicht standen dabei unter anderem die für Leitungspersonen mit Behinderung herausfordernden arbeitstheoretischen oder kirchenrechtlichen Gegebenheiten sowie die theologischen Überzeugungen zum pastoralen Berufsbild im Vordergrund. Aus praktischer Perspektive galt es bspw. die architektonischen, technischen u.a. Barrieren oder die Anpassungsfähigkeit der Kirchenpraxis und der Arbeitsgestaltung zu erforschen. Dazu wurden die Themen Inklusion, Behinderung und Leitungsverantwortung in der Kirche zuerst theoretisch bzw. interdisziplinär aufgearbeitet und ihr Verhältnis zueinander bestimmt. Danach wurden betroffene Leiterinnen und Leiter (Pfarrpersonen, Priester, Pastoren u. Ä.) aus Landes- und Freikirchen der Schweiz einzeln und gemeinsam mit Partnerinnen oder Partnern, Vorgesetzten und Mitgliedern von lokalen Kirchenleitungen in einer Gruppendiskussion befragt. In der Danteanalyse wurden drei empirisch-theologische Typen bzw. theoretische Inklusionskonzepte herausgearbeitet. Diese beschreiben sowohl zahlreiche Herausforderungen in der Inklusion von kirchlichen Leitungspersonen mit unterschiedlichen Behinderungen als auch konkrete Massnahmen dazu, wie der Einbezug von Betroffenen verbessert werden kann. Aus den Gesamtresultaten liess sich u.a. ein multifunktionales Praxiskonzept für die Inklusion von kirchlichen Leitungspersonen mit Behinderung erstellen und praktisch-theologisch bzw. für den landes- und freikirchlichen Kontext anwendbar machen. / Practical Theology / D.Th. (Practical Theology)

This research project in empirical theology draws on qualitative empirical methods to examine the topic of inclusion as it applies to disability and leadership in the context of state and free churches in Switzerland. Its goal was to ascertain how the challenging inclusion of religious leaders with physical, emotional or mental impairments can be theoretically and practically improved within the Swiss churches. From a theoretical point of view, aspects of labour theory and ecclesiastical law that pose challenges for church leaders with disabilities were foregrounded, as were theological positions defining the pastoral role. From a practical point of view, structural, technical and similar barriers demanded investigation, along with the adaptability of church practices and of work structures. To that end, the topics of inclusion, disability and leadership responsibility in the church were initially studied from a theoretical and interdisciplinary perspective and the relationships between them were traced. Male and female church leaders (clergypersons, priests, pastors and the like) affected by the issue and employed by state and free churches in Switzerland were then interviewed individually and together with their partners, their superiors and members of local church councils. Analysis of the data thus gathered revealed three empirical-theological models and three conceptions of how inclusion might be theorized. These describe both numerous challenges in the inclusion of church leaders with various disabilities and specific measures for improving the inclusion of those affected. Among other results, it proved possible to derive and elaborate a multifunctional practical concept for the inclusion of church leaders with disabilities that has practical-theological applications in the context of the state and free churches in Switzerland. / In dieser Forschungsarbeit wurde Inklusion am Beispiel von Behinderung und Leitungsverantwortung im Kontext von Landes- und Freikirchen der Schweiz empirisch-theologisch bzw. qualitativ-empirisch untersucht. Es war das Ziel, herauszufinden, wie die problematische Inklusion von Leiterinnen und Leitern mit körperlichen, seelischen und geistigen Einschränkungen in Landes- und Freikirchen der Schweiz theoretisch und praktisch verbessert werden kann. In theoretischer Hinsicht standen dabei unter anderem die für Leitungspersonen mit Behinderung herausfordernden arbeitstheoretischen oder kirchenrechtlichen Gegebenheiten sowie die theologischen Überzeugungen zum pastoralen Berufsbild im Vordergrund. Aus praktischer Perspektive galt es bspw. die architektonischen, technischen u.a. Barrieren oder die Anpassungsfähigkeit der Kirchenpraxis und der Arbeitsgestaltung zu erforschen. Dazu wurden die Themen Inklusion, Behinderung und Leitungsverantwortung in der Kirche zuerst theoretisch bzw. interdisziplinär aufgearbeitet und ihr Verhältnis zueinander bestimmt. Danach wurden betroffene Leiterinnen und Leiter (Pfarrpersonen, Priester, Pastoren u. Ä.) aus Landes- und Freikirchen der Schweiz einzeln und gemeinsam mit Partnerinnen oder Partnern, Vorgesetzten und Mitgliedern von lokalen Kirchenleitungen in einer Gruppendiskussion befragt. In der Danteanalyse wurden drei empirisch-theologische Typen bzw. theoretische Inklusionskonzepte herausgearbeitet. Diese beschreiben sowohl zahlreiche Herausforderungen in der Inklusion von kirchlichen Leitungspersonen mit unterschiedlichen Behinderungen als auch konkrete Massnahmen dazu, wie der Einbezug von Betroffenen verbessert werden kann. Aus den Gesamtresultaten liess sich u.a. ein multifunktionales Praxiskonzept für die Inklusion von kirchlichen Leitungspersonen mit Behinderung erstellen und praktisch-theologisch bzw. für den landes- und freikirchlichen Kontext anwendbar machen. / Philosophy, Practical and Systematic Theology / D. Th. (Practical Theology)

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.

This thesis examines the role of praying sacred curses as a means of exercising ecclesiastical discipline within the Christian church. Through a brief analysis of selected social issues challenging the church in the United States, Chapter One addresses the question concerning the appropriateness of punitive praying as a means of furthering the Gospel of Christ. The question, “Is it ever right to pray for the failure, destruction or harm of another person, especially when such prayer is made by Christians in the name of God?” guides the subject of this thesis from both theological and ethical perspectives. A word study on seven key Hebrew words used to designate a “curse” in the Old Testament is made in Chapter Two in an effort to provide the necessary background for the New Testament’s concepts and practices undergirding early Church discipline. The utilization of punitive prayers and the utterances of anathemas throughout the New Testament comprise Chapter Three and points to a significant dimension for church theology inside the community of faith. There is also evidence that such ‘killing prayers’ were used to check secular authorities hostile to the witness of the church. Perhaps the most interesting use of the sacred curse comes from the record of Jesus “cursing” a fig tree, which dies as a result. This tree seems to represent both the religious dimension of Israel and the authoritative rule of the state, each characterized by unbelief and a rejection of the message of Jesus. Chapter Four furthers the discussion concerning the ethical basis for a sacred curse, especially as reflected by the Ten Commandments, and more specifically, in the keeping of the Fourth Commandment, the Sabbath. In conjunction with this sense of discipline, the argument is made that the love of God is often exemplified through the exercise of the curse because persons so affected may be drawn to repentance and seek after God as a result. Chapter Five concludes this study with an indictment on modern theology’s seeming failure to address matters of truth in social issues presently impacting both iv church and state in the USA. This chapter calls for the use of the sacred curse on the basis of local church unity and cohesiveness, while recognizing that such unity may be impossible to achieve. Because there may be no consensus inside the church regarding the exercise of a sacred curse, there is most probably no possibility of realizing the power of such prayers as a means of correcting social issues at odds with perceived truths. / Philosophy, Practical and Systematic Theology / D.Th. (Theological Ethics)

The Spiritual Exercises of Ignatius of Loyola, the founder of the Jesuit order, presuppose Roman Catholicism, but are today made by many who are not Catholics. Moreover, even Roman Catholics who make Ignatian Exercises often are not spontaneously inclined to obey Roman ecclesiastical authority. Neither avoiding the ecclesial dimension nor an authoritarian ‘follow the rules!’ provides spiritual directors with adequate orientation when working with issues at Church frontiers. This dissertation in pastoral theology seeks to navigate a middle position by moving beyond the individualism and the a-historical assumptions of the existing relevant literature. The dissertation remains close to the Ignatian primary sources, in the awareness that the Ignatian tradition needs to be constantly updated and that the contemporary ecclesial frontiers are not fully foreseen in the canonical texts. The main hypothesis is that a notion is needed of a ‘pilgrim Church’ in space and time, with Christians who are related to one another in a deep and fundamental sense. The minor hypothesis is that the individual needs to be open towards and prepared to learn from the Roman Catholic Church, in order to understand and to be profoundly moved by these exercises, but not necessarily to become a Roman Catholic. Having presented and discussed various approaches in the writings of twentieth-century and recent thinkers, this thesis puts forward its own ecclesiological position informed by Charles Taylor, Hans-Georg Gadamer and Karl Rahner. The aim is to take Ignatian studies forward by combining relational anthropology, hermeneutics and a sacramental understanding of the Church, and to apply this synthesis to the practice of giving Ignatian Exercises. The final chapter discusses a selection of cases in the light of my ecclesiological position. The synthesis and application claim originality.

For at least the past two decades, international Anglicanism has been gripped by a crisis of identity: what is to be the dynamic between autonomy and interdependence? Where is authority to be located? How might the local relate to the international? How are the variously diverse national churches to be held together 'in communion'? These questions have prompted an explosion of interest in Anglican ecclesiology within both the church and academy, with particular emphasis exploring the nature of episcopacy, synodical government, liturgy and belief, and common principles of canon law. However, one aspect of Anglican ecclesiology which has received little attention is the place of provincial polity and metropolitical authority across the Communion. Yet, this is a critical area of concern for Anglican ecclesiology as it directly addresses questions of authority, interdependence and catholicity. However, since at least the twentieth century, provincial polity has largely been eclipsed by, and confused with, the emergence of a dominant 'national church' polity. This confusion has become so prevalent that the word 'province' itself is used interchangeably and imprecisely to mean both an ecclesial province in its strict sense and one of the 39 'member- churches' which formally constitute the Anglican Communion, with a handful of 'extra-provincial' exceptions. The purpose of this research project is to untangle this confusion and to give a thorough account of the development of provincial polity and metropolitical authority within the Communion, tracing the historical origins of the contemporary status quo. The scope of this task is not in any way intended to be a comprehensive history of the emergence of international Anglicanism, but rather to narrowly chart the development of this particular unit of ecclesial polity, the province, through this broader narrative. The historical work of Part One in itself represents an important new contribution to Anglican Studies; however, the project aims to go further in Parts Two and Three to identify from this context key questions concerning the problems facing contemporary Anglican polity as the basis for further theological and ecclesiological reflection. Part Two examines how provincial polity has given way to an assumption of the 'national church' as the building block of the Communion. To what extent is it consonant with Anglican tradition? How is it problematic? What tensions exist with a more traditional understanding of the province? How might all this relate to wider political understandings and critiques of the 'nation- state' in an increasingly globalised world? Along with the emergence of a 'national church' ecclesiology, so too has the role of the 'Primates' been magnified. Part Three charts this development, culminating in a critique of the recent 2016 Primates' Meeting. What is the nature of primacy within Anglicanism and how does it relate to metropolitical authority? What is the right balance of honour and authority as it relates to primacy? How do Anglican understandings of primacy correspond to those of the Roman and Orthodox Communions? Finally, Part Four attempts to give some concrete focus to the preceding discussion through the illustrative example of the Anglican Church of Australia, which is frequently cited as being analogous to the Communion in having a loose federal system and resolutely autonomous dioceses. The prevalence of this 'diocesanism' has recently been criticised by the Royal Commission into Institutional Responses to Child Sexual Abuse. However, there has been a recent revival of provincial action within the Province of Victoria in response to these issues which will be evaluated to discern what the Australian example might offer toward a theologically robust and credible ecclesiology for Anglicanism into the twenty-first century.

Text in German / Die vorliegende Forschungsarbeit geht der Frage nach, ob und wie im JohEv ein ekklesiologisches Konzept präsentiert wird. Dazu gehört auch die Wahrnehmung der Strategie, mit der das JohEv sein Konzept von Gemeinde darzustellen bzw. seinen Adressaten zu vermitteln beabsichtigt. Der Aufbau dieser Untersuchung ist der narrativen Struktur und Charakteristik des JohEv angelehnt. Mithilfe der Zusammenstellung und Anwendung eines narrativen Analyseverfahrens wird das JohEv als literarisches Werk wahrgenommen. Dies führt zunächst zur Bestimmung des Leitthemas des JohEv: Gottes Offenbarung in dem von ihm gesandten Sohn, Jesus. Darauf aufbauend wird herausgearbeitet, wie die Reaktionen auf dieses Offenbarungsgeschehen gemäß des JohEv ausfallen. Anhand dieser Ergebnisse lässt sich feststellen, was Gemeinde und Welt wesensmässg kennzeichnet und was ihr Verhältnis zu einander ausmacht. Ferner zielt die Forschungsarbeit darauf ab, die gewonnenen Untersuchungsergebnisse – über ihre wissenschaftlich-theoretische Dimension hinaus – auf ihren möglichen Nutzen für die gegenwärtige Gemeindearbeit hin zu beleuchten. / New Testament / M. Th. (New Testament)