[pt] O presente trabalho tem o propósito de apresentar a Campanha da Fraternidade como uma das grandes expressões da Igreja do Brasil a serviço da vida. Para atingir seu objetivo, o trabalho utiliza o método VER-JULGAR-AGIR e, inicialmente, relaciona a referida Campanha com os diferentes desafios impostos à Igreja que justificaram a sua origem, tanto em âmbito local, no Rio Grande do Norte, como em âmbito nacional, levando em consideração tanto a conjuntura nacional como eclesial. Depois, a reflexão mostra o desenvolvimento da Campanha e os fatores que influenciaram sua estrutura e sua metodologia. Como iluminativo teológico, é apresentada uma abordagem eclesiológica, tendo como referência central o Concílio Vaticano II e suas decorrências, com especial enfoque nos modelos de Igreja apresentados por Avery Dulles e contextualizados no Brasil pelo Pe. José Marins, e na Teologia desenvolvida na América Latina, sempre considerando os elementos conjunturais eclesiais e sócio-econômicos que tiveram influência na eclesiologia. A Conferência Nacional dos Bispos do Brasil realiza a Campanha da Fraternidade todos os anos procurando responder aos problemas que estão presentes na realidade brasileira e causam sofrimento, dor e morte. As Campanhas da Fraternidade realizadas no novo milênio mostram que a Igreja do Brasil é uma Igreja serva, que procura resgatar o valor e a dignidade da pessoa humana. Assim, a Igreja do Brasil está a serviço da Vida através da Campanha da Fraternidade. / [en] The purpose of the current study is to present the Fraternity Campaign as one of the big expressions of the Brazilian Church in the service of life. In order to achieve its objective, the study uses the SEE-THINK-ACT method and initially relates the Campaign mentioned to the different challenges imposed to the Church which have justified its creation, either within a local scope, in Rio Grande do Norte, or within a national scope, taking into consideration the national as well as the ecclesiastical junctures. Later the reflection shows the development of the Campaign and the factors which influenced its structure and its methodology. An ecclesiological approach is presented as a theological illuminative, having as main reference the Second Vatican Council and its consequences, with special focus on the Church models presented by Avery Dulles and put into context in Brazil by Fr. José Martins, and on the Theology developed in Latin America, always considering the ecclesiastical and socio-economic juncture elements which have influenced ecclesiology. The National Conference of Brazilian Bishops conducts the Fraternity Campaign every year seeking answers to current problems in Brazilian reality, those which cause grief, pain and death. The Fraternity Campaigns carried out in the new millennium show that the Brazilian Church is a serving Church, that tries to rescue the value and dignity of human beings. Therefore, the Brazilian Church is in the service of life through the Fraternity Campaign.

Text in Afrikaans / The URCSA's synod of Northern Transvaal consists of 128 congregations of which 48 are at present without a minister. Of the 48 congregations, 23 are small rural congregations. This does not include the numerous ward churches of large rural congregations that are in essence also small congregations. The URCSA has two historical legacies; namely, material poverty and the Presbyterian form of church governance known as the tipple office-bearers' doctrine (manus triplex) with a built-in hierarchy that affords pastors a prominent leadership role in congregations. The assumption can thus be made that each congregation should have a church council and pastor. As small rural congregations cannot afford the expense of their own minister, they therefore have to cope without one. Against this background one must understand the importance of elders in small rural congregations of the URCSA where the role of pastor is assumed and performed by elders, yet without any official training. This compels the church to probe alternative ways to become a pastor. The former DRMC and DRCA subscribed to an ecclesiastical practise whereby proven church leaders could be admitted as pastors on the grounds of their unique spiritual gifts. This practise has been accepted by the general synod of the URCSA. It is clear from this empirical study that the top leadership of the URCSA should adapt this accepted practise to accommodate the situation of the rural congregations. The possible synthesis of the apprentice, in-service-training, and tent-making models as general models for ministerial training amongst Protestants in the past, could pave the way for an adapted Pauline tent-maker model that will lead to the admittance of proven local church leaders as pastors in the URCSA's rural ward churches and small congregations. The prevailing situation of the rural church necessitates this mode of ministry as a supplementary alternative to the existing training of ministers. As it addresses a critical situation, it does not stand in opposition to the full-time ministry or the thorough theological training of especially the younger people. What does emerge from the context of the rural church, is the need for both modes of ministry. / Practical Theology / D.Th.

Text in Afrikaans / The URCSA's synod of Northern Transvaal consists of 128 congregations of which 48 are at present without a minister. Of the 48 congregations, 23 are small rural congregations. This does not include the numerous ward churches of large rural congregations that are in essence also small congregations. The URCSA has two historical legacies; namely, material poverty and the Presbyterian form of church governance known as the tipple office-bearers' doctrine (manus triplex) with a built-in hierarchy that affords pastors a prominent leadership role in congregations. The assumption can thus be made that each congregation should have a church council and pastor. As small rural congregations cannot afford the expense of their own minister, they therefore have to cope without one. Against this background one must understand the importance of elders in small rural congregations of the URCSA where the role of pastor is assumed and performed by elders, yet without any official training. This compels the church to probe alternative ways to become a pastor. The former DRMC and DRCA subscribed to an ecclesiastical practise whereby proven church leaders could be admitted as pastors on the grounds of their unique spiritual gifts. This practise has been accepted by the general synod of the URCSA. It is clear from this empirical study that the top leadership of the URCSA should adapt this accepted practise to accommodate the situation of the rural congregations. The possible synthesis of the apprentice, in-service-training, and tent-making models as general models for ministerial training amongst Protestants in the past, could pave the way for an adapted Pauline tent-maker model that will lead to the admittance of proven local church leaders as pastors in the URCSA's rural ward churches and small congregations. The prevailing situation of the rural church necessitates this mode of ministry as a supplementary alternative to the existing training of ministers. As it addresses a critical situation, it does not stand in opposition to the full-time ministry or the thorough theological training of especially the younger people. What does emerge from the context of the rural church, is the need for both modes of ministry. / Philosophy, Practical and Systematic Theology / D.Th.

A cathedral of the Church of England is the seat of the bishop and a centre of worship and mission. The history of this institution is followed from the English Reformation, which it survived, through to the Commonwealth, which it did not. Restored on the return of the monarchy, it then survived with little further trouble until the nineteenth century, when a lot of its income was diverted to the provision of churches and ministers for the populous urban and industrialised areas, which the Church could not fund in any other way. It was the subject of investigation by two Royal Commissions in the nineteenth century and three church-inspired commissions in the twentieth. These commissions stressed the links that should exist between cathedral, bishop and diocese, which the nineteenth century diocesan revival also encouraged, and suggested changes in instruments of governance to achieve this. Some proposals came to nothing, but others were brought into law. Unlike the Roman Catholic cathedral, the Anglican one never lost its autonomy. The religious situation in Britain today is considered in the light of some contemporary sociology and psychology, and it is recognised that the continued decline in the fortunes of the Church is tied up with the massive subjective turn which characterises contemporary culture. The cathedral has not shared the mistrust which faces the Church, and its various roles are discussed in the light of its continued hold on public affection. The conclusions reached are that, although the cathedral now has strong links with bishop and diocese, it should retain its independence within relationships of interdependence with them, to enable it to harness the popularity which it enjoys to remain a centre of worship, but primarily to concentrate on being a centre of mission. Appropriate ways of achieving that are discussed.