This thesis is a contribution to the scholarly debate on how African Independent Churches (AICs) relate to outside partners. It is a case study from the perspective of the periphery of Ethiopia, which explains the origins of the Mekane Yesus Church in Kambata Hadiya The diachronic structure of the study with a focus from 1944 to 1975 highlights how a group of Christians reacted to cultural pressure and formed a local independent church, the Kambata Evangelical Church 2 (KEC-2). The KEC-2 established relations with external partners, like a neighbouring mainstream conference of churches, a neighbouring mainstream church, an international organisation, and a mainstream overseas church and its mission. These relations influenced the KEC-2 to develop into a synod of the Ethiopian Evangelical Church Mekane Yesus (EECMY). The diachronic approach is augmented by synchronic structural analyses, illustrating how aspects in the independent KEC-2, like polity, worship, doctrine and ethos were changing. The study contends that "Ethiopian Evangelical Solidarity" was a crucial factor in the development of the independent KEC-2 into a synod of the EECMY. As this factor helped the Ethiopians to transcend barriers of ethnicity, social status and denominationalism, it is not unreasonable to assume that the study has relevance for a wider African context. This thesis builds on material taken mainly from unpublished printed sources in various languages from archives in Ethiopia, Finland, Sweden, Switzerland and the USA. These are supplemented by interviews made by the author.

This thesis contributes to the literature on the history of the transition from colonial to post-colonial in the Pacific. It explores the contribution of an individual to this transition, Rev. Dr. Alan Richard Tippett, as a focus for illuminating the struggles in the transitions and the development of post-colonial theory for mission. Alan Richard Tippet sailed to Fiji as an ordained Methodist missionary in 1941. He was a product of a Methodist parsonage and heir to the evangelical and revival tendencies of the Cornish Methodism of his family. He began his missionary career steeped in the colonial visions of the mission enterprise fostered by the Board of Missions of his church. He was eager to study anthropology but was given no chance to do so before he left Australia. He pursued his study of anthropology and history in Fiji and began to question the paternalism of colonial theory. Early in his time in Fiji he made the decision to join with those who sought change and the death of colonial mission. In his work as a circuit minister, theological educator, writer and administrator he worked to this end. He developed his talent for writing and research, encouraging the Fijian church to take pride in its past achievements. He became alienated from the administrators of the Australasian Methodist Board of Missions and could find no place in the Australian church. In 1961 he left Fiji and began a course of study at the newly formed Institute of Church Growth in Eugene, Oregon. This led him into the orbit of Donald McGavran and the newly emerging church growth theory of Christian mission. Although his desire was to enhance the study of post-colonial mission in Australia he could not find a position to support him even after he gained a PhD in anthropology from the University of Oregon. After research in the Solomon Islands he returned to the USA to assist Donald McGavran in the formation of the now famous School of World Mission at Fuller Theological Seminary, Pasadena. While at Fuller he exercised considerable influence in the development of missiological theory and especially the application of anthropological studies in post-colonial mission. Although he contributed to both the ecumenical and evangelical debates on mission, he found himself caught up in the bitter debates of the 1960s and 1970s between them and, despite all efforts to maintain links, lost contact with the ecumenical wing. Retiring to Australia in 1977 he found that his world reputation was not recognised in his native land. He continued his work apace, although he was deeply saddened by the ignorance he found in Australia and by his continued rejection. He finally donated his library to St. Mark???s National Theological Centre. He died in 1988 in Canberra.

German text / Die ökumenische Bewegung weltweit steht nicht erst seit kurzem vor großen Herausforderungen, nicht nur an der Basis. Kirchenpolitische Interessen, kulturelle Barrieren und in der Tat theologische Differenzen fragen nach dem Kern christlicher Einheit. Vor dieser Aufgabe steht auch und insbesondere die evangelikale Bewegung mit ihrer spezifischen Prägung und Fragestellung im Kontext der weltweiten Christenheit. Innerhalb dieser global betrachtet expandierenden Bewegung begegnet man dem ökumenischen Anliegen mit geteilter Aufmerksamkeit, offener Kritik und völliger Abstinenz. Mithilfe der Darstellung der Unionsbemühungen des Reformators Martin Bucer, insbesondere seiner theologischen Motive, wird ein hoffentlich weiterführender Gesprächsbeitrag für die Ökumene-Debatte im modernen Evangelikalismus geliefert. / World-wide ecumenicism has to challenge big issues for a long time now. Church-political interests, cultural frontiers and, of course, theological differences search for the center of christian unity. Especially evangelicalism as a part of world-wide christianity has to face this challenge with its specific character. Within this expanding movement, a variety of viewpoints exist with regard to ecumenicism: divided attention, open criticism and neglection. Martin Bucer as ecumenical pioneer in the period of reformation elaborates a fresh approach towards the evangelical ecumenicism-debate. His theological motives build the center of this dissertation. / Philosophy and Systematic Theology / M. Th. (Systematic Theology)

My thesis examines relations among practitioners of various religions, especially Christians and Jews, during the era when Jesus’ project went from being a Galilean sect, to a persecuted minority, to religio licita status, and eventually to imperial favor, all happening between the first century resurrection of Jesus and the fourth century rise of Constantine. There is an abiding image of the Church in wider public consciousness that it is unwittingly and in some cases antagonistically exclusionist. This is not a late-developing image. I trace it to the period that the church developed into a formal organization with the establishment of canons and creeds defined by Church councils. This notion is so pervasive that an historical retrospective of Christianity of any period, from the sect that became a movement, to the Reformation, to the present day’s multiple Christian iterations, is framed by the late Patristic era. The conflicts and solutions reached in that period provided enduring definition to the Church while silencing dissent. I refer here to such actions as the destruction of books and letters and the banishment of bishops. Before there emerged the urgent perceived need for doctrinal uniformity, the presence of Christianity provided a resilient non-militant opponent to and an increasing intellectual critique of all religious traditions, including that of the official gods that were seen to hold the empire together. When glaringly manifest cleavages in the empire persisted, the Emperor Constantine sought to use the church to help bring political unity. He called for church councils, starting with Nicaea in 325 CE that took no account for churches outside the Roman Empire, and many within, even though councils were called “Ecumenical.” The presumption that the church was fully representative without asking for permission from a broader field of constituents is just that: a presumption. This thesis studies the ancient world of Christianity’s growth to explore whether, in that age of new and untested toleration, there was a more advisable way of responding to the invitation to the political table. The answer to this can help us formulate, and perhaps revise, some of our conduct today, especially for Christians who obtain a voice in powerful places. / Christian Spirituality, Church History and Missiology / D. Th. (Church History)

Church growth missiology has been severely criticized by ecumenical, but also by evangelical missiologists. This often led to its rejection as it was considered incompatible with other missiological approaches. But church growth does deal effectively with important issues as other missiologies do. In light of Martin Luther's interpretation of the First Commandment a more general wholistic missiological approach is requested, which considers the full spectrum of human needs, and under which church growth can function with other missiologies together. The treatment of the task of missiology and the unity by attitude of the missiologist contribute to the argument. Therefore four major criticisms brought forth against church growth are dealt with in order to evaluate and finally suggest a potential theological compatibility of this approach with other missiologies. This is further confirmed by a brief introduction to important elements of the present status of church growth theory development / Christian Spirituality, Church History and Missiology / Th. M. (Missiology)

Summaries in English And Afrikaans / Text in Afrikaans / The biography focused on the life and work of Evert Philippus Groenewald in church historical perspective within the context of the twentieth century. It endeavoured to make a contribution to a period in the history of the Dutch Reformed Church (DRC) against the background of strife in matters related to the church, politics and other areas. Groenewald taught New Testament subjects as professor at the Faculty of Theology (Section 8 - DRC) at the University of Pretoria for 33 years. As one of the first four professors of the new Faculty of Theology he helped to lay a sound foundation. He served as dean of the Faculty for 21 years (1948 - 1969). As administrator and lecturer he played an important role in the establishment, recognition and development of the Faculty. He was a born exegete, the Nestor of New Testament science in SA. He is regarded as a great theologian and the doyen of New Testament research and exegesis in SA. As writer of Afrikaans theological literature Groenewald undeniably fulfilled the role of a pioneer. This was recognised by the award of the Stals-prize for Theology to him, the first time in history. Apart from this he received four honourary doctorates and various other important awards. He made an important contribution to Bible translation and translatory science. As church and cultural leader he strove to find solutions for the problems of his church and people. He made a significant contribution in the ecumenical field. Apartheid was given its biblical foundation by Groenewald during the forties. His intention was to stimulate thought in the search for a solution to the serious racial problem. Further facets of Groenewald's work await research in order to paint a representative theological portrait of him. / Die studie fokus op die lewe en werk van Evert Philippus Groenewald in kerkhistoriese perspektief binne die konteks van die twintigste eeu. Die klem het op die periode tussen die dertiger- en tagtigerjare geval. Daar is gepoog om 'n bydrae te lewer tot 'n tydperk in die geskiedenis van die NGK teen die agtergrond van die stryd wat op vele gebiede gevoer is. Die invloed van vroom ouers, 'n aantal ingrypende gebeurtenisse in sy lewe en die eise van die tyd het hom ge·inspireer. Hy was kind en teoloog van sy tyd, egter ook van sy kerk. Wat hy verwoord het was deel van die NGK se Calvinistiese en gereformeerde historiese erfenis en die NGK se beleid. Hy het sy eie teologiese stempel egter ongetwyfeld daarop afgedruk. Hy onderrig vir 33 jaar (1938 tot 1970) Nuwe Testamentiese vakke as professor aan die Teofogiese Fakulteit (Afd 8) van UP. As een van die eerste vier professore help hy om 'n stewige grondslag te le. Hy was vir 21 jaar (1948-1969) dekaan van die Fakulteit. In 1970 het hy geemeriteer. Hy het nie die akademie as sy enigste roeping beskou nie. Hy het sy kerk, volk en die gemeenskap gedien. Na sy aftrede lewer hy sy belangrikste bydraes tot Bybelvertaling, die NAV (gepubliseer in 1983), en die vertaalwetenskap. Hy het wat sy lewenstaak betref sy belangrikste bydrae as dosent gelewer. As administrateur het hy die Fakulteit help vestig en uitbou. Hy was 'n gebore eksegeet, die Nestor van die Nuwe Testamentiese wetenskap in SA. Hy word beskou as 'n belangrike teoloog, die doyen van die Nuwe Testamentiese navorsing en eksegese in SA. Die tradisie van die N T eksegese wat hy in die beoefening van die teologie gevestig het, kan as sy heel belangrikste bydrae beskou word. Hy word ook as volksteoloog getipeer. As skrywer het Groenewald 'n pioniersrol vervul vanwee sy groot bydrae tot die ontluikende Afrikaanse teologiese literatuur. Hy het die prestasie behaal dat die Stals-prys vir Teologie, die eerste keer in die geskiedenis, aan horn toegeken is. Hy is met vier eredoktorsgrade en verskeie ander belangrike toekennings vereer. As kerk- en kultuurleier het Groenewald se bekwaamhede sterk na vore gekom. Hy het die behoeftes van sy kerk en volk raakgesien en horn beywer om oplossings vir die ingewikkelde vraagstukke te vind. Die NGK, UP, vele instansies en die Staat het gebruik gemaak van sy talente. Apartheid is in die veertigerjare deur hom Bybels fundeer. Sy bedoeling was om teologiese denke te stimuleer in die soeke na 'n oplossing vir die ernstige rassevraagstuk. Hy het apartheid as teologies-praktiese oplossing aangebied. Hy het na 'n eerlike oplossing binne die destydse konteks gesoek wat regverdig teenoor die nieblanke sou wees en van die blanke groot offers sou vra. Die wyse waarop apartheid algaande toegepas is, het meegebring dat daar afgewyk is van wat Groenewald in 1947 beoog het. Dit het in 'n ideologiese monster ontaard wat groot pyn en lyding veroorsaak het. Groenewald was een van 'n klein aantal kerkfigure wat met hul dade in die twintigste eeu van stryd en worsteling die Suid-Afrikaanse kerkgeskiedenis verryk het. Sy bydrae is deur hierdie proefskrif slegs ten dele ontgin en verdere fasette van sy werk wag om nagevors te word ten einde uiteindelik 'n omvattende teologiese portret van hom te skilder. / Christian Spirituality, Church History and Missiology / Th. D. (Church History)

Worldwide liturgical music finds itself in a crisis. Liturgical music is made the scapegoat for everything that is wrong with liturgy, whereas the problems rather derive from the worship service as a whole, the theological thinking and the cultural environment in which the worship service is performed. Stereotyped liturgical forms, a cognitive verbalism, the demand for intelligibility, the loss of the poetic form of the liturgy, the disregard for symbols and rituals, the absence of visual and other art forms in the liturgy, the influence of the popular music culture and especially the lack of a profound theological reflection with regard to the essential place of music in the liturgy, are all contributing factors that have a negative influence on liturgical music. The worship service is surrounded by a postmodern culture, aspects of which might provide positive opportunities for the liturgy. A broader notion of rationality that includes the affective, non-cognitive dimensions of being human, opens up possibilities for the aesthetic, as well as the religious experience. The recognition of symbols, images, imagination and metaphors opens up new horizons for the worship service as Gesamtkunstwerk. Anti-foundationalistic thinking demands an open canon with regard to the liturgy and liturgical song. Ecumenicity as an expression of the postmodern 'global village' renders a plurality of liturgical and musical possibilities. Aspects that might influence the reception of liturgical songs and songbooks, such as a spirit of anti-authoritarianism must be borne in mind. The liturgical training of ministers of religion, especially with regard to their aesthetic formation must be given due attention. The reflection on liturgy with regard to the role of art and music as communicative acts, based on new theological insights, must come into full swing. Liturgical music can only be fully appreciated where liturgical renewal takes form in a comprehensive way and where theologically the space is opened up for music as a form of art that has the ability to communicate symbolically, especially that which defies clearcut definition - as such being a communicative act serving the gospel. / Liturgiese musiek verkeer wereldwyd in 'n krisis. Kritiek word dikwels slegs voor die deur van die musiek gele, terwyl die probleem verband hou met die erediens as geheel, die teologiese denke en met die kulturele omstandighede waarbinne die erediens plaasvind. Geykte liturgiese vorms, 'n kognitiewe-verbalisme, die oorbeklemtoonde eis om verstaanbaarheid, 'n verlies aan die kunsgestalte van die erediens, 'n miskenning van die simboliese waarde van rituele en handelinge, die gebrek aan visuele en ander kunsvorme, die invloed van die omringende musiekkultuur en veral die gebrek aan 'n grondige teologiese besinning ten opsigte van musiek in die erediens, bring die funksie, aard en wesenlike plek van liturgiese musiek in gedrang. Die erediens staan binne 'n · postmodernistiese denkkultuur waarvan sekere aspekte positiewe moontlikhede ten opsigte van die erediens kan bied. Die breer rasionaliteitsbegrip, wat ruimte open vir die affektiewe en nie-kognitiewe dimensies van menswees, skep nuwe ruimte vir die estetiese ervaring en die rol van ervaring in die geloofsproses. Die erkenning van simbole, simboolwerelde, metafore, beelde en verbeelding, bied nuwe moontlikhede vir die erediens as Gesamtkunstwerk. Die oog vir die heropname van die historiese en die simboliese bied ook geleentheid vir die herstel van die tradisionele lied. 'n Gees van anti-fundamentalisme vereis 'n oop kanon ten opsigte van die liturgie en die liturgiese lied. Ekumenisiteit as vorm van die postmoderne global village bied 'n pluraliteit van liturgiese en musikale moontlikhede. 'n Nie-outoritere tydsgees en die ontkenning van 'n 'kundigheidsgroep' deur die postmodernisme, moet verreken word as faktore wat 'n rol kan speel by die resepsie van liedere en gesangboeke. Die liturgiese opleiding, veral met betrekking tot die estetiese vorming van predikante, moet grondig aandag kry. Die besinning rondom die liturgie met betrekking tot die rol van kuns en musiek as kommunikatiewe handelinge moet op grond van nuwere teologiese insigte tereg kom. Die tese van hierdie studie is dat die kerklied, oud of nuut, eers daar tereg sal kom waar van liturgiese vernuwing in die omvattende sin sprake is en waar teologies die ruimte vir musiek as kunsvorm met die vermoe tot simboliese vergestalting - as sodanig dus kommunikatiewe handeling in diens van die Evangelia - verreken word. / Philosophy, Practical and Systematic Theology / D. Th. (Practical Theory)

This thesis addresses the division that exists between theory and praxis. Theology in general and practical theology as a specific discipline has allowed this division to arise and indeed grow. The problem facing us is that faith communities now operate out of blind theory and/or blind praxis. To address this situation a reintegration of the theory and practice of the entire ecclesial praxis is needed. This thesis proposes “Practical Theological Ecclesiology” as the way forward. Practical theological ecclesiology is defined as: The dynamic critical purposeful engagement with the human-divine interactive life of the ecclesial praxis to: ground, integrate, align and improve its essence and expression dimensions as the revelational incarnational sign of God and his purposes in and for the world and directed toward his eschatological kingdom goal. Practical theological ecclesiology addresses both the abstractness of pure ecclesiology and the pragmatics of the praxis through the development of an operational ecclesiology model that integrates the essence, expression and goal dimensions of the ecclesial praxis. By applying the operational ecclesiology model to praxis, practical theological ecclesiology, through the tasks of grounding, integrating, aligning and improving, uncover the gaps that exist in and between the theory and praxis of a faith community. The resulting analysis provides ecclesial pictures of what is, compared to what should be, according to the operational ecclesiology model. The areas of ecclesial life which need to be grounded, integrated, aligned and improved are therefore exposed for ongoing work. Historical and contemporary research of the Christian Community Churches of Australia, provide the data for a case study which illustrates the potential and the analysis process of practical theological ecclesiology. The research underlines the importance of having an integrated operational ecclesiology, of grounding and integrating the theory, of aligning of theory and praxis, and of providing improvement direction for the praxis, thus removing theory and praxis division, avoiding both blind theory and blind praxis, and giving a clear pathway for the future . / Practical Theology / D. Th. (Practical Theology)

The thesis deals with the comparison attitudes of two Eastern Christian traditions - Orthodox and Coptic to 4th ecumenical council, which held in 451 in Chalcedon. The Monophysite, or Non- Chalcedonian, Coptic Orthodox Church regards it as return to the heterodox teaching called Nestorianism whilst Eastern Orthodox Church this council considers in accordance with the Orthodox doctrine. For Orthodox Christians Chalcedon represents the breakthrough for a refinement of the Christology, concretely in the doctrine about two natures - divine and human - in single person of Christ which the Copts regard as return to Nestorian heresy which due to its dualism interfered the integrity of the person of Christ. The thesis puts forward the insight into the Council of Chalcedon from both perspectives objectively. The thesis is based on authors which represent Orthodox and Coptic traditions but also on these who researched this issue solely from a historical-theological point of view. I have noted reasons - theological and non-theological - why the Copts reject to accept conclusions of this ecumenical council to this day, among other things. I have tried to point out that Monophysitism, or Miaphysitism - whose way the Copts follow - is not only a heretical teaching from the Orthodox theological point of view but...

German text / Gelebte Ökumene wird, als Zeichen christlicher Glaubwürdigkeit, in unserer postmodernen und postsäkularisierten Gesellschaft gefordert. Die dogmenorientierten Bemühungen zur Ökumene scheinen in die Krise geraten zu sein. Es bedarf es der Suche nach Grundlagen für ökumenische Spiritualität, für die sich der Schöpfungsglaube, als von den großen Konfessionen geteiltes Glaubensgut, anbietet. Um Schöpfungstheologie und -spiritualität als zusammengehörige Elemente wahrnehmen zu können, wird in dieser Dissertation das Weltanschauungsmodell Wrights verwendet, welches durch Waaijmans Aspekt der Umformung ergänzt wird. Konfessionell geprägte Schöpfungstheologien werden in den Kategorien Story und Antworten auf weltanschauliche Schlüsselfragen analysiert. Dies bildet die Basis für eine Synthese, im Sinne der Hermeneutik des differenzierten Konsenses, zu einer ökumenischen Schöpfungstheologie. Konfessionelle Schöpfungsspiritualitäten werden in den Kategorien Symbol und Praxis dargestellt und in einem emergent-synthetischen Entwurf, auf der Basis der ökumenischen Schöpfungstheologie, zu Perspektiven für ökumenische Schöpfungsspiritualität weiterverarbeitet. Die so aufgezeigte schöpfungstheologisch-ökumenische Weltanschauung, bietet eine mögliche Grundlage für ökumenische Spiritualität. / Living ecumenism is vital today in our postmodern and postsecularised society, in order for us to have credibility as Christian Church. Dogma-oriented attempts to establish ecumenical accord appear to be in a crisis. It is now necessary to search for a foundation of an ecumenical spirituality, and it seems that belief in creation is particularly suitable since it is shared by the established churches. In order to understand creation theology and spirituality as interdependent elements, this dissertation will apply Wright's worldview model, complemented by the aspect of transformation as identified by Waaijman. Denominational creation theologies will be analysed in the categories Story and Answers to Key Worldview Questions. This will provide the basis for a synthesis, in the sense of the hermeneutics of the differentiated consensus, for an ecumenical creation theology. Denominational creation spiritualities will be presented in the categories Symbol and Practice and developed in a step further, through an emergent synthesis related approach and on the basis of an ecumenical creation theology, to present perspectives for an ecumenical creation spirituality. The thus described worldview based on creation and ecumenical theology offers a potential foundation for an ecumenical spirituality. / Christian Spirituality, Church History and Missiology / M. Th. (Christian Spirituality)