An interest in exploring the roots of the Gregorian reform of the Church in the eleventh century led to the reading of the polemical writings by means of which papalists and imperialists contended in the latter decades of the century. It became apparent that argumentation from both sides substantially relied for expression on the metaphorical usage of the terms body and soul and their pertinent synonyms such as flesh and spirit. In examining the use of these terms—which is the burden of this thesis—it is necessary to study their pre-history. Firstly, as the eleventh century writings examined here (the Libelli de Lite, vols, one and two) abundantly show, the polemicists very often cite body/soul metaphorical usage from the Fathers of the Church as well as from the New Testament, particularly from Paul. Since these authorities in turn rest upon a Jewish basis in the context of a Hellenistic Jewish background these formative influences had to be studied. In this way, exploring the roots and subsequent formation of the medieval mentality as it grasped the meaning of body and soul and their mutual relationship one could understand the force of the eleventh century polemical use of the metaphor.^ The purpose of this thesis then is to explore the use of the body/soul metaphor in order to see specifically to what extent the contending parties agreed in their acceptance of the body/soul relationship as well as disagreed. From this understanding one might gauge the effectiveness of the polemical use of the metaphor in the social and political cause for which it was used. Since the metaphor underlies the major issues of simony, Nicolaitism, lay investiture and finally the struggle for supremacy between the Empire and the Papacy, the thesis examines it as cutting across these individual contentions and as representing the core issue, i.e. the essentially theological problem of the right relationship between the spiritual and the temporal or material orders. / Arts, Faculty of / History, Department of / Graduate

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In 19th Century America a movement arose that grew exponentially in line with the rapid growth of a new nation. Amidst the diversity of Christian groups present at the time a group of Christian leaders sought the need to create a unified church based only on the ideal of the 1st Century Church. These leaders believed that if the churches simply restored the Early Church in their time there would be unity between all Christians and denominationalism would cease. This movement became known as the Restoration Movement. The Idea was noble. In fact every church generation should always calibrate its contemporary ecclesiology with that of the 1st Century Church. But it is easier said than done. In hindsight, the Restoration Movement became schismatic, sectarian and fractured. Nevertheless, there are numerous lessons to be drawn from the movement that can benefit the quest of the Modern Church. Not only does the developmental and progression issues of the movement add insight to modern ecclesiology and missiology, but the principles projected by the Restoration Movement are also invaluable. To make the study relevant to the contemporary ecclesial situation it is also necessary to explore the Modern Church. Three particular movements grab the attention of this research. Firstly, there is the Emerging Church movement taking root from the West. Secondly, there is Fresh Expressions flowering from Anglicanism in Europe. And thirdly there is the House Church Movement taking shape globally. The correlation between these three movements reveal contemporary trends shaped primarily by postmodernism. These trends, curiously enough, seem to progress by default into a direction of “restorationism”. What we find therefore is a movement in early America seeking to consciously restore early Christianity, and a global ecclesial trend in the early 21st Century unconsciously restoring early Christianity. It is within this reality that we ask the “so what” question and extract lessons from the American Restoration Movement that can add value to the current quest of the Modern Church. In this way the restoration of the Early Church in the 21st Century might just be more successful as it heeds mistakes previously made on a similar quest. / Dissertation (MA (Theology))--University of Pretoria, 2016. / Church History and Church Policy / MA (Theology) / Unrestricted

In this study the accusations of theological liberalism made against the Nederduitsch Hervormde Kerk van Afrika is tested to see if they are historically and theologically justified. Four incidents, namely the establisment of the Hervormde Kerk in 1842, the schism of the Gereformeerde Kerk van Suid-Afrika in 1859, the schism of the Dutch Reformed Church in the Transvaal in 1865, and the failed church unification of 1885 are trawled for a sign of theological liberalism. The only justifiable occurence of theological liberalism found in this period is in 1865 when the Rev. Dirk Van der Hoff repudiated the Canons of Dordt and the teaching on the election. It is found that the Hervormde kerk is not a liberal church, but a church that harbours a certain theological diversity. Furthermore it is concluded that a single occurence (in terms of Rev. Van der Hoff) fundamentally influenced South African ecclesial historiography regarding the Hervormde Kerk and it’s supposed theological liberalism. / Dissertation (MTh)--University of Pretoria, 2018. / Suid-Afrikaanse Akademie van Wetenskap en Kuns / Church History and Church Policy / MTh / Unrestricted

During the 500th Commemoration of the Reformation in 2017 a huge emphasis was placed on the main Reformation characters of 1517, especially Martin Luther. Those that preceded him were side-lined. Jan Huss was hardly mentioned, although the 600th anniversary of his execution by fire was only two years earlier, in 2015. Valdes of Lyon did not feature at all. This study shows that this lay person, Valdes, about whom hardly anything is known, had a significant impact on the 16th Century Reformation. This impact is not immediately obvious. The researcher reveals it by looking at the movement that resulted from his conversion in 1174, normally called the Waldenses, but in this study referred to as Poor of Christ, a name that they identified themselves with. The research does not focus on the Romanesque part that later formed the Waldensian Church, but on those living and ministering in the Holy Roman Empire, especially the German region. Original sources such as papal letters, inquisition reports and reports of eyewitnesses of that time are researched and the information gathered. Through historical contextual analysis and synthesis, the information is brought together to show the impact that the Poor of Christ ultimately had in their own context and beyond. The researcher shows how the Roman Church, instead of engaging with these lay preachers, tried to silence and eradicate them over a period of 350 years. This action harmed the church itself more than it did the people it was fighting against. The study shows how doctrines and decrees were formulated in reaction to the Poor of Christ, which became major issues in the run-up to the Reformation. The study shows an important link between the Poor of Christ and the Augustinian Order, that is generally not taken note of, and throws a different light on why the Augustinian Order played such an important role in producing Reformation Theologians. Further, the research shows how the underground lay movement influenced the thinking in cities and regions in Germany which became the first strongholds of the 16th Century Reformation, and that through their ministry the basics of Solus Christus and sola scriptura where already taught and practised in homes and families for generations prior to 1517. The researcher argues that Martin Luther and the other prominent Reformers were not the originators of the 16th century Reformation. Unlike Jan Hus a hundred years before, they succeeded because the climate in Europe, and especially Germany, had changed due to the presence and ministry of the Poor of Christ. The real force behind the Reformation were not the theologians, but the lay men and women who for generations shaped Christ- centred values, who, for 350 years prior to 1517 had already been studying and teaching scripture in the local vernacular. This study hopes that the Poor of Christ will become part of main stream Reformation teaching, a place the movement deserves. The study heightens the historical value of this research by showing how core aspects of the Poor of Christ can help the church today to be resilient and relevant. Their authentic way of living their faith is an example worth following. Church leadership are reminded of the importance of servant leadership, and all theologians are reminded that the real strength of the church lies in the lay people who are not dependent on clergy, but empowered to live and share what they believe. / Thesis (PhD)--University of Pretoria, 2020. / Church History and Church Policy / PhD / Unrestricted

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<p>Dietrich Bonhoeffer baffles Christian pacifists and Jewish writers, who cannot conceive that a German Lutheran pastor would risk his life siding with Jews by joining the conspiracy against Hitler. Christian theologians like Lacey Smith, Walter Harrelson, James Beck or Stephen Haynes, and Jewish critics like Emil Fackenheim, Stanley Rosenbaum, Ruth Zerner and Mordecai Paldiel, read political or purely humanitarian motives into Bonhoeffer's actions. However, a comprehensive examination of Bonhoeffer reveals a profound solidarity with Jews in his messages of freedom for all and of peace for the universal community of God.</p> <p>Bonhoeffer did not stop speaking up for marginalized Jews in Nazi society. From his university years, when he learned Jewish teachings and equated their "cause of peace" with restored sociality in Christ, until his conspiratorial involvement as a dissident factfinder and smuggler of Jews out of Germany, Bonhoeffer unconditionally identified himself with his Jewish "brothers."</p> / Master of Arts (MA)

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The Maori and the Missionary before 1840. At the time of the British annexation of New Zealand, there existed no optimistic section of opinion in Britain as to the effect of European colonization on aboriginal races. Experience had showed that colonization of areas of the globe occupied by native races inevitably brought the disintergration, and eventual extinction even, of the original barbarous inhabitants. Humanitarian sentiment was strong in England especially in the Colonial Office itself, and humanitarianism was not linked with enthusiasm to extend the British sphere to lands already occupied by the coloured. Missionary activity in such areas was favoured by the authorities, - there was no opposition to any plan to civilize the pagan, but there was no desire to assume official responsibility for such activities. It has never been disputed that the assumption of sovereignty in New Zealand was forced upon the British Government by the precipitate actions of the New Zealand Company, and that the Colonial Office would have been content to allow the missionaries to continue with their task undisturbed. But when annexation became inevitable, the missionary activities in the country were taken into account; the Imperial Government accepted responsibility with the intention of protecting the natives from the designs of Europeans. This fact was to bear important results for the future of the aboriginal inhabitants of New Zealand. It has been maintained that the Maori race was in itself sufficiently aggressive and proud to have withstood the inevitable process of decay and extinction when faced by the European colonization of its country. Whether this would have been so or not, was not to be tested, but certainly there was no precedent set for such a romantic view. The Maori was to vindicate himself and to maintain his position in spite of the white flood that flowed in upon him in overwhelming numbers. That this was so was largely due not to maintain his place as a force to be reckoned with, but to the missionaries in his midst, who had prepared him for the adjustment to the Pakeha system, and who remained the protectors of his rights after British colonization was established.

Thesis (doctoral)--Københavns universitet. / Summary in English. Includes bibliographical references (p. 334-341).