Thesis (MTh)--Stellenbosch University, 2011 / ENGLISH ABSTRACT: What stimulates the emergence of messianic expectations or messianic figures in a society such as ancient Israel? Messianic expectations emerged as prophetic responses to social, economic, political and religious crises. This could be traced from the historical background of the pre-exilic, exilic and post-exilic periods. Messianic expectations in pre-exilic Israel were triggered by the failure of the Davidic dynasty to uphold Yahweh’s instructions and they depict the shift in focus from the anointed kings to the birth of a new Davidic prince (Isa. 9:1-7).The exilic period drew attention to a gentile king, Cyrus as Messiah (Isa. 44:28-45:1-8) who would restore Israel from exile. However, messianic expectations in Daniel 9:25-27 came about as a response to the extended subjection to foreign rule after the return from exile. The expectation for a messiah therefore changed from focusing on a historical figure to an apocalyptic figure in the post-exilic period. This approach is triggered by the situation in Zimbabwe where messianic rhetoric is now being used in an attempt to address the fragile socio-economical situation. It is shown that recent characterization of President Robert Mugabe as a messianic figure based on his role as a former liberator is a skilful propaganda and manipulation of the expectations of a messiah to legitimize his leadership amidst growing opposition. / AFRIKAANSE OPSOMMING: Wat stimuleer die verskyning van messiaanse verwagtinge of messiaanse figure in 'n samelewing soos die van ou Israel? Messiaanse verwagtinge het ontstaan as profetiese antwoorde op sosiale, ekonomiese, politiese en godsdienstige krisisse. Dit kan histories teruggelei word na die tydperke voor die ballingskap en na die ballingskap. Messiaanse verwagtinge in voor-ballingskap Israel is aangewakker deur die Dawidiese dinastie se onvermoë om Jahweh se opdragte te handhaaf, en dui op die fokus-verskuiwing van gesalfde konings na die geboorte van 'n nuwe Dawidiese prins (Jes. 9:1-7). Die ballingskap het die aandag gevestig op 'n heidense koning, Kores, as die messias (Jes. 44:28-45:1-8) wat Israel uit ballingskap sou red en herstel. Messiaanse verwagtinge in Daniel 9:25-27 het egter ontstaan as 'n reaksie op die voordurende onderwerping aan buitelandse bewind na die terugkeer uit ballingskap. Die verwagting van 'n messias het dus verander van 'n fokus op 'n historiese figuur na 'n fokus op 'n apokaliptiese figuur in die na-ballingskap-era. Die benadering tot Messianisme in hierdie navorsing is na aanleiding van die huidige situasie in Zimbabwe, waar messiaanse retoriek gebruik word om die brose sosio-ekonomiese situasie aan te spreek. Die studie dui aan dat onlangse uitbeelding van President Robert Mugabe as 'n messiaanse figuur op grond van sy rol as 'n voormalige bevryder, is knap propaganda en manipulering van die verwagtinge van 'n messias, met die doel om sy leierskap te legitimeer te midde van toenemende teenkanting.

Thesis (MTh (Old and New Testament))--University of Stellenbosch, 2011. / ENGLISH ABSTRACT: Baptism has been an important aspect of the Christian community and faith since its very beginnings. This study investigates Paul’s reference to baptism since the Pauline epistles are the oldest written records that we have on the topic of baptism and because of the foundational role the Pauline gospel still has for the identity of contemporary Christianity. In his various letters, Paul often mentions or alludes to baptism, but Paul never writes a passage that could be titled ‘On Baptism’, where he presents his theology of baptism. Neither does he describe the act of baptism nor how it is administered. Instead, in the texts where he mentions baptism he is actually discussing something else. This leads to the questions: Why did Paul deem it necessary to refer to the baptism in the various contexts of his letters? What does baptism mean for Paul, as can be concluded from these texts? How did he use the baptism in his arguments and what conclusions did he draw from his references to baptism? This study aims to answer these questions through exegetical analysis of the separate texts 1 Cor 6:11, 12:12-13; Gal 3:27 and Rom 6:3 in their various contexts in an attempt to arrive at Paul’s understanding of baptism, how it serves as basis for the early Christian self-definition and group identity, and which kind of ethos is promoted on the basis of the ethical implication of baptism as an integrating ritual in Pauline Christianity. It becomes evident that for Paul the baptism is very important and central to the Christian faith and community, therefore he utilises the common participation and meaning of baptism as a foundation for other aspects of his theology: righteousness, new life in the Spirit, Christology, soteriology, ecclesiology, pneumatology and eschatology. By referring to their baptism Paul reminds believers of what they experienced at that point in time and what that now implies for their lives here and now, as well as for their future expectation and hope. The strength of Paul’s argument and the consequences thereof is rooted in the actual experience and event of the believers’ baptism. It is clear that Paul advocates a total and radical change of identity where the believer completely and utterly identifies with Christ in and through the baptism and he uses different metaphors to describe this identification with Christ. When Paul writes that they are one in Christ it has ecclesiological relevance grounded in Christ’s passion and resurrection. However, Paul also closely associates the baptism with the Spirit. The baptism is where the Spirit is received and the baptism occurs in/through the Spirit, but everything that occurs at the baptism occurs on God’s initiative. The baptism serves as a cornerstone for Pauline ethics because by accepting God’s salvation through faith and the baptism, believers are transformed to live a new life in the sight of God and being guided by the Spirit leads to a new ethos for the individual and the community of faith. / AFRIKAANSE OPSOMMING: Die doop speel nog altyd ‘n belangrike rol in die Christen gemeenskap. Hierdie studie ondersoek Paulus se verwysings na die doop, aangesien die Paulinies briewe die oudste skriftelike dokumente is wat na die Christelike doop verwys, as ook a.g.v. die bepalende invloed wat die Paulinies evangelie steeds vandag op die Christelike identiteit het. In sy onderskeie briewe, verwys Paulus gereeld na die doop, maar daar is geen gedeelte wat as ‘Oor die doop’ geklassifiseer kan word, waar hy sy teologie aangaande die doop aanbied nie. Hy beskryf ook nooit die aksie of uitvoering van die doop nie. In die tekste waar hy die doop noem, bespreek hy eintlik iets anders. Dit lei tot die vrae: Hoekom ag Paulus dit nodig om na die doop te verwys? Wat beteken die doop vir Paulus soos uit hierdie tekste afgelei kan word? Hoe gebruik hy die doop in sy argumentvoering en wat is sy gevolgtrekkings? Hierdie studie poog om hierdie vrae te antwoord deur eksegetiese analise van 1 Kor 6:11, 12:12-13; Gal 3:27 en Rom 6:3 in hul verskeie kontekste, met die doel om Paulus se verstaan van die doop te bepaal, hoe dit dien as basis vir die Christen identiteit en watter etos aangemoedig word vanuit die etiese implikasies wat die doop as intree-rite in die Christen gemeenskap oordra. Dit word duidelik dat die doop vir Paulus uiters belangrik en van kardinale belang vir die Christen geloof en gemeenskap is. Daarom gebruik hy die algemene deelname en betekenis van die doop as basis vir ander aspekte van sy teologie: geregtigheid, nuwe lewe in die Gees, Christologie, soteriologie, ekklesiologie, pneumatologie and eskatologie. Deur na hul doop te verwys, herinner Paulus die gelowiges aan dit wat hulle ervaar het op daardie oomblik van die doop en wat dit tans vir hul lewens hier en nou beteken, as ook vir hul toekomstige hoop en verwagting. Die krag van Paulus se argument en die gevolge daarvan is gewortel in die ervaring van die gelowige se doop. Dit is duidelik dat Paulus ‘n radikale en totale verandering van identiteit voorhou, waar die gelowige geheel en al met Christus identifiseer deur die doop en Paulus gebruik verskillende metafore om hierdie identifisering met Christus te beskryf. As Paulus dus skryf dat hulle een is met Christus het dit ekklesiologiese waarde wat gegrond is in Christus se lyding en opstanding. Paulus verbind die doop egter ook direk met die Gees. Die doop is waar die Gees ontvang word, maar die doop vind ook deur/in die Gees plaas. Alles wat egter by die doop plaasvind, gebeur a.g.v. God se inisiatief. Die doop dien dan sodoende as hoeksteen vir Paulus se etiek, want deur God se verlossing deur geloof en die doop aan te neem, word gelowiges verander om ‘n nuwe lewe in die aangesig van God te leef, gelei deur die Gees wat lei tot n nuwe etos vir die individu sowel as die gemeenskap van gelowiges.

Thesis (M. Div.)--University of Stellenbosch, 2006. / ENGLISH ABSTRACT: In hierdie studie word daar gefokus op sommige moontlikhede wat ‘n post-moderne samelewing aan die inkleding van die liturgiese ruimte binne die gereformeerde erediens kan bied, ten tye van die liturgiese jaar (meer spesifiek Lydenstyd en Paastyd). Sommige gebruike binne die liturgiese ruimte, veral in die Nederduits Gereformeerde Kerk in Suid-Afrika word bevraagteken en sommige alternatiewe voorstelle word gebied vir ‘n vernuwende inkleding van ‘n gereformeerde liturgie, juis aangesien die liturgie ‘n lewenswyse is. / AFRIKAANSE OPSOMMING: In this thesis the focus will be on some of the possibilities that our modern society presents to the presentation of the liturgical space church within the reformed worship services. The specific focus is on the liturgical year, more specifically Lent and Easter. Some of the customs or habits in the liturgical space, within the Dutch Reformed Church are questioned and some alternative suggestions are presented for the renewal of a reformed liturgy, because liturgy can be seen as a way of life.

Thesis (M. Div.)--University of Stellenbosch, 2006. / ENGLISH ABSTRACT: In this thesis the focus will be on the challenges that our modern society presents to the church and her understanding of sexuality. Certain “traditional” values are questioned on a continual basis. Many people argue that a new era represents new challenges and therefore new answers are needed – “traditional” values has nothing more to say in this new world. A “traditional” sex-ethic that believes sex should be kept for marriage, is one of the casualties. This thesis attempts to show that such a “traditional” sex-ethic is still relevant in this world, today. This can only be done by taking serious notice of the current state of a modern society, & by respecting the Christian tradition, as well as the Word of God. By bringing the Word of God into a critical dialogue with the modern world and the challenges that it represents, it will be possible to show that a “traditional” sex-ethic is still relevant in this modern world. The Word of God gives us no systematic theory on human sexuality. It is therefore important that we take the central theme of the bible as our point of departure. Love and justice should guide every decision people make: if we want to obey God’s central command of loving our neighbors, we need to approach others with love and justice. By keeping sex for marriage we stay true to what God expects of us. / AFRIKAANSE OPSOMMING: In hierdie studie word daar gefokus op die uitdagings wat ons moderne samelewing aan die kerk en haar verstaan van seksualiteit stel. Sekere “tradisionele” waardes word bevraagteken, dikwels in die naam van ‘n nuwe konteks. ‘n Nuwe era bied nuwe uitdagings en daarom word baie van dit wat as “tradisioneel” beskou word verwerp as iets wat vandag geen waarde meer het nie. ‘n “Tradisionele” seks-etiek wat sê dat seks slegs in die huwelik hoort, is een van hierdie slagoffers. Hierdie tesis probeer dus aantoon dat só ‘n tradisionele seks-etiek vandag, in ‘n veranderende wêreld, steeds relevant is. Dit kan slegs aangetoon word deur deeglik kennis te neem van die stand van die moderne samelewing, ‘n waardering van die Christelike tradisie, en die Woord van God. Deur die Woord van God krities in gesprek te bring met ‘n moderne samelewing en die uitdagings wat dit bied, kan daar aangetoon word dat seks steeds in die huwelik hoort – nie voor die huwelik nie, ook nie buite die huwelik nie. Die Woord van God bied aan ons geen sistematiese teorie oor die mens se seksualiteit nie. Om hierdie rede is dit belangrik dat ons die sentrale tema van die Woord as ons vertrekpunt sal neem vir ons bestudering van die mens se seksualiteit. Die basis van dit alles is liefde en geregtigheid – God se opdrag om ons naaste lief te hê kan slegs deur hierdie twee riglyne ‘n realiteit word. Deur seks slegs in die huwelik te beoefen, is ons getrou aan hierdie opdrag van God.

Assignment (M. Div.)--University of Stellenbosch, 2006. / ENGLISH ABSTRACT: South Africans are confronted with the heartbreaking realities of society on a daily base. The question is, “How do we begin to bring about actual change concerning the distortion in the lives of people in our communities and who needs to take responsibility for this challenge? As a Christian, I approach the issue of social transformation from an understanding of God’s revelation of salvation to humankind, the church as ambassador of that message and the Christian family as the most basic entity of God’s body. It seems as if there is a definite need for virtuous living and nurturing in modern society as people relating to other people necessitate a specific understanding of how they will deal with one another. An exploration of morality and ethics –that which pertain to the character, custom and conduct of people within a community or society –moves us, however, from an initial autonomous What to do? to intimately following the question Who are we? The latter, in turn, cannot be answered unless it is preceded by asking “In what or whom should we hope?” The concern is that Christians indeed live by their conviction that God –as the “unifier of the entire creation” –has given us an order for living and that our direction for “who we are” and “how we ought to live” is found in the God of our hope –for times present and for times to come. Moral transformation of society is, thus, not about good people doing good things, but about human beings being formed into the form of Christ. The need for such a people –one that is morally transformed into the character of Christ –is especially of need in South Africa where communities and individuals are succumbed to the challenges of modern and postmodern times in unique ways. The dilemma for social transformation, however, seems to be in essence a concern for local forms of identities within which moral life can be sustained. It seems, therefore, that the most urgent and crucial task of society is the renewal of the family. Not only is the family the “the basic school of humanity” where children learn about life, but it is also the place where they learn about belief, faith and trust. Parents, who take seriously their task of commitment to raising their children according to the will of God, simultaneously serve as a sign of God’s hope and grace to other family members and their community. / AFRIKAANSE OPSOMMING: Suid-Afrikaners word daagliks gekonfronteer met hartverskeurende realiteite binne gemeenskappe. Die vraag is, “Hoe begin ons om daadwerklik verandering aan te bring met betrekking tot die verwronging van menselewens en wie is veronderstel om verantwoordelikheid te neem vir hierdie uitdaging? As Christen benader ek die aangeleentheid vanuit die perspektief van God se verlossings-openbaring aan die mens, die kerk as ambassadeur van daardie boodskap en die Christen-familie as die basiese entiteit van God se liggaam. Dit skyn asof daar ‘n definitiewe behoefte vir ‘n deugsame lewe en versorging binne die moderne samelewing is na aanleiding van die noodsaaklikheid van ‘n spesifieke verstaan van omgang tussen mense wat in verhouding tot ander mense staan. ‘n Studie van moraliteit en etiek –dit wat verband hou met die karakter, gewoontes en gedrag van mense binne ‘n gemeenskap –dui egter daarop dat ‘n aanvanklike outonome “Wat om te doen?” vooraf gegaan word deur “Wie is ons?”. Laasgenoemde kan egter nie beantwoord word indien dit nie deur “In wat of in wie moet ons hoop?” vooraf gegaan word nie. Die besorgheid lê daarin opgesluit dat Christene inderdaad volgens die oortuiging leef dat God –wie die hele skepping verenig –‘n lewensorde aan ons toevertrou het. Ons vind gevolglik die aanwysing vir “wie ons is” en “hoe ons veronderstel is om te leef” in God wie ons hoop is vir die hede en die toekoms. ‘n Morele transformasie van die samelewing handel dus nie oor goeie mense wat goeie dinge doen nie, maar handel oor mense wat na die beeld van Christus gevorm word. Die behoefte aan so ‘n geslag mense –mense wat moreel na die karakter van Christus getransformeer word –is veral noodsaaklik in Suid-Afrika waar gemeenskappe en individue op unieke wyse aan moderne en postmoderne uitdagings beswyk. Die dilemma met sosiale transformasie skyn hoofsaaklik ‘n besorgheid te wees vir plaaslike vorme van identiteit waarbinne ‘n morele lewe onderhou kan word. Dit blyk dus dat die vernuwing van die familie die dringendste en noodsaaklikste taak van die gemeenskap is. Die familie is nie alleen die “basiese menslike skool” waar kinders aangaande die lewe onderrig word nie, maar dit is ook die ruimte waar hulle oor geloof en vertroue geleer word. Ouers wat hul toewydingstaak om kinders volgens die wil van God groot te maak ernstig opneem, dien gelykertyd as ‘n teken van God se hoop en genade aan ander familielede en hulle gemeenskap.

Assignment (M. Div.)--University of Stellenbosch, 2006. / ENGLISH ABSTRACT: I argue within the following pages for a synthesis of the contemporary Charismatic and Reformed positions on baptism in the Holy Spirit. I begin by surveying the Pre-Pentecost expectations of the Spirit’s outpouring and then unfold both the Charismatic and the Reformed views concerning Spirit baptism. In a final chapter, I propose a combined approach to Spirit baptism – spectacular everydayness - that takes seriously the Charismatic emphasis on the Spirit’s role of power as well as the centrality of community that forms the backbone of Reformed pneumatology. / AFRIKAANSE OPSOMMING: In die volgende dokument argumenteer ek vir ‘n sintese van die kontemporêre Charismatiese en Gereformeerde standpunte oor die doop met die Heilige Gees. Ek begin deur die voor-Pinkster verwagtinge van die uitstorting van die Gees te ondersoek, en daarna fokus ek op sowel die Charismatiese en die Gereformeerde beskouings van doop met die Gees. In ‘n finale hoofstuk stel ek ‘n gekombineerde benadering tot doop in die Gees voor – spectacular everydayness – wat die Charismatiese klem op die Gees se rol van krag, sowel as die sentraliteit van gemeenskap wat die ruggraat van Gereformeerde pneumatologie vorm, ernstig opneem.

Assignment (MDiv)--University Stellenbosch, 2006. / ENGLISH ABSTRACT: The researcher makes a study of poverty in the Stellenbosch area and the reaction of the Dutch Reformed Church (DRC) towards this problem. He is convinced that even though the aid given to the poor is a common practice in church it is usually just relief orientated, and not focused on long-term community development. To evaluate the church's response to poverty the Bible's standard should be studied. That is why chapter 2 will study the Old and New Testament and the biblical reactions on poverty. In chapter 3 the profile of the Stellenbosch area will be laid out with the focus on the Cloetesville and Kayamandi area and their needs. Chapter 4 will study the general Synod's national response to poverty, with a later focus on the workings of BADISA in the western cape and then the DRC motherchurch of Stellenbosch as a case study on how they react to the problem of poverty in their area. The researcher will then close the argument with a evaluation of this response and a summary of what has been said. / AFRIKAANSE OPSOMMING: Die navorser doen ondersoek oor die armoede in die Stellenbosch area en die Nederduits Gereformeerde Kerk (NGK) se reaksie daarop. Hy is van oortuiging dat alhoewel die hulpverlening aan die armes algemeen is in die kerk, dit gewoonlik armoedeverligting is en nie gemeenskapsontwikkeling wat langtermyn effekte het nie. Om die kerk se response te evauleer op armoede word dit gemeet aan die standaard van die Bybel. Daarom word daar in hoofstuk 2 die Ou en Nuwe Testament bestudeer en die bybelse reaksies op armoede. In hoofstuk 3 word die Stellenbosch area se profiel uiteengelê met die fokus op Cloetesville en Kayamandi en hulle behoeftes. In hoofstuk 4 word die Algemene Sinode van die NGK se nationale reaksie op armoede bestudeer, met ‘n latere fokus op eerste BADISA se werksaamhede in die Wes-kaap en dan NGKerk moedergemeente Stellenbosch as ‘n gevalle studie oor hoe hulle armoede in hulle omgewing benader. Die navorser sluit dan af met ‘n evaluering van hierdie response en die algehele samevatting.

Assignment (M. Div.)--University of Stellenbosch, 2006. / ENGLISH ABSTRACT: Spirituality has become a shibboleth in today’s society, both within and outside of Christianity. In uncovering an ecclesiological grounding for spirituality, we can come to a better understanding of it, gaining helpful insight into the vast field of spirituality. I attempt to do so by using David J. Bosch’s missionary ecclesiology as a point of departure for spirituality on a conceptual level, as well as considering some of the implications of spirituality in our current Western culture. / AFRIKAANSE OPSOMMING: In hierdie mini-tesis word daar gepoog om gebruik te maak van David J. Bosch se missionêre ekklesiologie, as orientasie en 'n begin punt vir spritualiteit. Die implikasies, ten opsigte van ons huidige situasie in die Westerse kultuur, word vervolgens ook ondersoek.

Assignment (Dipl. Theol.)--University of Stellenbosch, 2006. / ENGLISH ABSTRACT: The basic premise of this study is to help provide a shift in the way that we think about traditional missionary work in southern Africa. Through the medium of sports ministry or sports evangelism there has been a proven track record of success around the world. Africa is especially a fertile ground for sports ministry because of a number of factors that will be shown in this research. The popularity of sports in Africa is something that not only should the missionary embrace, but the church itself should embrace rather than condemn. As the church moves forward into this next millennium we need to be looking for alternative methods to “doing” ministry in culturally strategic ways. The research study from the pastor’s training workshops in Malawi proved invaluable in the sense that it provided feedback as to what has been done in the churches in the field of sports evangelism; reports of hundreds of people receiving Christ through sports events and also some of the obstacles that the church in Malawi faces as it attempts to endeavor in this relatively new way of doing ministry. This study gives the reader a chance to see the biblical reliability of beginning such a ministry as well as addressing the current social climate in southern Africa. Obstacles and successes have been given equal attention in an effort to paint a realistic picture of doing ministry in southern Africa. / AFRIKAANSE OPSOMMING: Die basiese rede vir hierdie studie is om ‘n skuif te help bewerkstellig in die manier waarop ons oor tradisonele sendingwerk in suidelike Afrika dink. Daar is reeds regoor die wereld bewys dat die medium van sportbediening of sportevangelisasie suksesvol is. Die kontinent van Afrika is veral vrugbare grond vir sport evangelisasie, as gevolg van ‘n hele aantal faktore, wat in hierdie studie bespreek sal word. Die gewildheid van sport in Afrika is ‘n faktor wat nie slegs deur sendelinge omarm behoort te word nie, maar die kerk moet dit ook ondersteun, in plaas daarvan om dit te veroordeel. Soos die kerk voortbeweeg in die nuwe millennium, moet na nuwe maniere gesoek word om die mense te bedien en te evangeliseer in kultureel strategiese maniere. Die navorsingstudie wat gedoen is na verskeie opleidingsessies vir evangeliste in Malawi gehou is, was van onskatbare waarde, omrede dit terugvoering verskaf het oor wat in die kerke gedoen word in terme van sportevangelisasie. Verslae van honderde mense wat Christus aangeneem het by sport byeenkomste, asook sommige van die hindernisse wat die kerk in Malawi trotseer terwyl hulle hierdie relatiewe nuwe manier van evangelisasie aanpak, is ook uitgelig. Hierdie studie gee die leser die kans om die Bybelse betroubaarheid van so ‘n bediening te sien, en spreek ook die huidige sosiale klimaat in suidelike Afrika aan. Daar word gelyke hoeveelheid aandag gegee aan hindernisse en suksesverhale om sodoende ‘n realistiese beeld te verskaf van hierdie soort evangelisasie in Afrika

Thesis (MDiv (Theology. Divinity))--University of Stellenbosch, 2007. / There is a possible connection between congregation-members’ participation in church ministries and the level of their spiritual experience in their specific congregations. Youth ministry should be able to increase the ongoing participation of adolescents by creating a more ‘fertile space’ for experiencing a connection with God. This assignment investigates the nature of such a ‘fertile space’ by analyzing the concept of Spirituality Types, which in this case refer to the different attitudes and activities which is characteristic of a person’s attempting to connect with God.