This research has attempted to discover the ethos and characteristics of the anointing with the Spirit of the Charismatic movements with the reformed assessment. It has been studied how the exegetical interpretation and Scriptural theology of the anointing with the Spirit relate to the systematic reformed theology. This study has indicated the key notion of this research, “the anointing with the Spirit” in Ancient Near Eastern Literature and in Scripture. The biblical foundation of the Reformed tradition on the notion of this research has been investigated and Christian reflection on the anointing with the Spirit has historically been investigated. The church’s dogmata of the anointing with the Spirit examined throughout the history of the church as well as whether the anointing with the Spirit in the Charismatic movement was implicated in the Reformed tradition. Whether the Reformed tradition disallowed all supernatural phenomena has also been examined, and what their concept is of the anointing with the Spirit. The debates between charismatic and reformed perspectives on the theological characteristics of the anointing with the Spirit have been compared. Essential to the argument is the nature and characteristics of the Charismatic movement in relation to the anointing with the Spirit, in which the unique experiences of the Spirit and their response to the world is demonstrated. The explored issues are systematically recapitulated and evaluated to be resolved. Four systematic spheres are examined with different hermeneutical approaches: the biblical and theological pneumatology; soteriology, in which the anointing with the Spirit is to be applied; promulgated eschatology that entails the characteristics of the missio Spiritus and the extent of the establishment of God’s kingdom in connection with the anointing with the Spirit, and finally mandated ecclesiology that requires responsibilities and commitments of those who are endowed with the charismata of the Spirit in the sphere of all contemporary areas. The anointing with the Spirit is related to soteriological aspect, authentic repentance is preconditioned to be gifted the charismata of the Spirit (Acts 2:38-40). Unlikely the pneumatological concept of the Charismatic movements, it is not only a means to achieve the God’s redemptive task, but also a resolution to prepare a residence for the God the Spirit in the hearts of the believers. Consequently sanctification should be the centred-ethos in the manifestation and application of the charismata of the Spirit in the Charismatic movements. The Charismatic believe that the anointing with the Spirit is the presence of God. However, the sanctifying characteristics, which come through God’s presence, are scarcely demonstrated in the life of the Charismatic believers. In the eschatological perspective, this research unveils the anointing with Spirit, poured upon the body of the Anointed One, is for eschatological completion, confirming the godly guarantee of his physical presence of the Anointed One by indwelling of his Spirit in and among their eschatological sanctuary. Simultaneously the anointing with the Spirit is perceived as a reality to encounter the upcoming dreadful judgment day of the Lord which will occur to the world. Justification and sanctification are essential requirements to face those days. Then the anointing with the Spirit in the Charismatic movement is by no means operated only for the present prosperity gospel. Eschatological imminence should be the foundational theology for both the Reformed and the Charismatic traditions. In assessment and evaluation of the Charismatic movements, this research analyses the cohorts of the Charismatic have ostensibly collapsed into a predicament over the intuitive characteristics due to the deficiency of its confirmation with the authority of Scripture in the process of charismatic manifestations of the Spirit. Some Charismatics blunder into a deception since they incline to shape their ethos on emotional and sensational experience, rather than to formulate these experiences in response to the authentic truth of Scripture. In this regards, this research indicates the Charismatics is to revise their dogmata according to Scripture. If spirituality is correlated to the knowledge of God through his Spirit, then the experience of genuine spirituality must be joined to what is meant by the truth of the Spirit. Nevertheless in search for the charismatic anointing with the Spirit, this study does not disregard the essential function of both inspirational intuition and rational conception to form their theology and beliefs on Scriptural foundation. The Reformed contends that they should eliminate the insecure and instinctive category of procedures and solemnly rely on the adequacy and exclusivity of Scriptural authority. The Charismatics believe that such knowledge is not seriously dissimilar to the imperfect nature of contemporary causes. However, both perspectives require some consideration. The instruction of the essence either repeats Scripture either Scriptural or is invalid. Finally this investigation illustrates some contributions of the Charismatic movement that entails the revitalized crucial function of the charismata with manifestations of the Spirit for individual edification, energetic communal worship, and influential evangelism and particularly the contextualization in communication with other society and community in evangelism in the areas of the missio Spiritus, eschatology, and experience. / Thesis (PhD)--University of Pretoria, 2013. / gm2014 / Dogmatics and Christian Ethics / unrestricted

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En janvier 1991, Jean-Paul II publie sa huitième encyclique, Redemptoris missio, à l'occasion du vingt-cinquième anniversaire du décret Ad gentes sur l'activité missionnaire. Redemptoris missio a pour but à la fois de clarifier la compréhension de la mission ad gentes (la mission auprès des nations païennes) qui semble devenir moins active et stimuler cette mission. Le dialogue interreligieux est une problématique traitée à l'intérieur de cette encyclique. Dès les premières pages, Jean-Paul II répond fermement à certaines "nouvelles conceptions théologiques" qui laissent à penser que la mission évangélisatrice auprès des non chrétiens n'est plus actuelle, qu'elle est remplacée par le dialogue interreligieux. Quel rapport l'encyclique établit-elle entre mission et dialogue ? L'un et l'autre s'articulent-ils dans Redemptoris missio ? Voilà ce à quoi veut répondre ce mémoire.

Missio Dei is a phrase used to describe the mission of God, as revealed in Scripture. One of the key verses to understanding the ultimate goal of God’s mission is the vision of heaven given to the Apostle John in the Book of Revelation, “After this I looked and there before me was a great multitude that no one could count, from every nation, tribe, people, and language, standing before the throne and before the Lamb…” (Rev 7:9). God’s mission is to have for Himself a special redeemed people from every ‘People Group’ on earth. In Trinitarian Missio Dei, God is a ‘sending’ God, who sent Himself in pursuit of lost mankind; who sent His Son, Jesus to bear the sins of a lost world upon His body on the Cross; and who sent the Holy Spirit to instruct and empower the Church, which is commissioned and sent forth to carry on His mission of having a people from among all ‘Peoples’ of the earth. The shift in the center of gravity of world Christianity from the Global North to the Global South can be seen as God’s divine orchestration in raising up a mighty army, who will take the Gospel to the remaining unreached, unengaged ‘Peoples’. The Chinese house church networks have sensed God’s calling to take the Gospel ‘back to Jerusalem’ crossing the Buddhist, Hindu, and Muslim worlds, along the ancient eastern Silk Routes. As part of this Global South migration, Chinese are already living in over 140 countries around the world, where many of these unreached ‘People Groups’ are located. We see the Nestorian ‘merchant missionaries’ as a model for Chinese migrants to fulfill God’s calling to complete the ‘Great Commission’ mandate. / PhD (Missiology), North-West University, Potchefstroom Campus, 2015

Missio Dei is a phrase used to describe the mission of God, as revealed in Scripture. One of the key verses to understanding the ultimate goal of God’s mission is the vision of heaven given to the Apostle John in the Book of Revelation, “After this I looked and there before me was a great multitude that no one could count, from every nation, tribe, people, and language, standing before the throne and before the Lamb…” (Rev 7:9). God’s mission is to have for Himself a special redeemed people from every ‘People Group’ on earth. In Trinitarian Missio Dei, God is a ‘sending’ God, who sent Himself in pursuit of lost mankind; who sent His Son, Jesus to bear the sins of a lost world upon His body on the Cross; and who sent the Holy Spirit to instruct and empower the Church, which is commissioned and sent forth to carry on His mission of having a people from among all ‘Peoples’ of the earth. The shift in the center of gravity of world Christianity from the Global North to the Global South can be seen as God’s divine orchestration in raising up a mighty army, who will take the Gospel to the remaining unreached, unengaged ‘Peoples’. The Chinese house church networks have sensed God’s calling to take the Gospel ‘back to Jerusalem’ crossing the Buddhist, Hindu, and Muslim worlds, along the ancient eastern Silk Routes. As part of this Global South migration, Chinese are already living in over 140 countries around the world, where many of these unreached ‘People Groups’ are located. We see the Nestorian ‘merchant missionaries’ as a model for Chinese migrants to fulfill God’s calling to complete the ‘Great Commission’ mandate. / PhD (Missiology), North-West University, Potchefstroom Campus, 2015

In this dissertation an attempt has been made to investigate the means by which God is at work in our world. The researcher has acted on the assumption that God rules in our world, but investigates the content of such a belief. The question whether God acts in our world from a basis of control, or from a motivation of shared interest is currently brought to the surface. Istrumental is the use of Critical Theory to investigate the above mentioned problem. With this instument oppressive perspectives (paternalistic views) are identified and unmasked as well as new perspectives (stewardship) implemented. Biblical stewardship seems to be a perspective on how God wants to use the local church to assist in his plan of salvation for those in need. Authority with others rather over others seems to be the stewardship strategy God wants us to participate in. / In hierdie verhandeling word ondersoek ingestel na die wyse waarop God in die wereld betrokke is (Missio Dei). Daar word uitgegaan van die veronderstelling dat God in die wereld regeer en wat hierdie navorsing poog om te verstaan hoe God in die wereld regeer. Die problematiek wat deurgaans in hierdie studie hanteer word, hou verband met die vraag of God vanuit 'n beheerstelsel (pantokratiese stelsel) in die wereld betrokke is en of sy werksaamhede eerder vanuit 'n bestuurstelsel (oikonomos) verstaan moet word. In 'n poging om bogenoemde probleem op te los word gebruik gemaak van die Kritiese Teorie. Met hierdie instrument word enersyds gepoog om onderdrukkende perspektiewe (soos God as Pantokrator) te weerle, wat onderdrukkende ideologie instand hou. Andersyds word die Kritiese Teorie as instrument gebruik om alternatiewe te ondersoek (soos God as bestuurder van ons heil) wat nuwe perspektiewe daar kan stel. Bybelse rentmeesterskap hou gevoglik daarmee verband dat God die mens/kerk medeverantwoordelik maak in bogenoemde bestuursproses ten einde God se Missio Dei deelnemend te bestuur. / Christian Spirituality, Church History & Missiology / M. Th. (Missiology)

Individuals and organisations follow a general developmental cycle, that begins with birth, and progresses through growth, maturity, decline and death. While individuals necessarily die after a period of years, organisations may continue through many generations, though they too may die. Once an organisation reaches maturity, it tends toward decline, for sin has corrupted not only men, but all creation (Rms. 8:21-22). Though all things tend toward decay and death, they can be revitalised, for such is the power of God's grace. Like all organisations, the church can become ineffective. Many prefer abandoning the old organisation and starting a new work. Revitalisation may be the better solution, though it is certainly the greater challenge. This project considers the organisational life cycle biblically, historically and contemporarily. It considers how the church grows, and what keeps it from growing. It also considers the merits of creating `new wineskins,' versus revitalising old ones. / Christian Spirituality, Church History and Missiology / M.Th. (Missiology)

Title in English and Afrikaans / Summaries in English and Afrikaans / In this dissertation an attempt has been made to investigate the means by which God is at work in our world. The researcher has acted on the assumption that God rules in our world, but investigates the content of such a belief The question whether God acts in our world from a basis of control, or from a motivation of shared interest is currently brought to the surface. Instrumental is the use of Critical Theory to investigate the above mentioned problem. With this instrument oppressive perspectives (paternalistic views) are identified and unmasked as well as new perspectives (stewardship) implemented. Biblical stewardship seems to be a perspective on how God wants to use the local church to assist in his plan of salvation for those in need. Authority with others rather over others seems to be the stewardship strategy God wants us to participate in. / In hierdie verhandeling word ondersoek ingestel na die wyse waarop God in die wereld betrokke is (Missio Dei). Daar word uitgegaan van die veronderstelling dat God in die wereld regeer en wil hierdie navorsing poog om te verstaan hoe God in die wereld regeer. Die problematiek wat deurgaans in hierdie studie hanteer word, hou verband met die vraag of God vanuit 'n beheerstelsel (pantokratiese stelsel) in die wereld betrokke is en of sy werksaamhede eerder vanuit 'n bestuurstelsel (oikonomos) verstaan moet word. In 'n poging om bogenoemde probleem op te los word gebruik gemaak van die Kritiese Teorie. Met hierdie instrument word enersyds gepoog om onderdrukkende perspektiewe (soos God as Pantokrator) te weerle, wat onderdrukkende ideologie instand hou. Andersyds word die Kritiese Teorie as instrument gebruik om alternatiewe te ondersoek (soos God as bestuurder van ons heil) wat nuwe perspektiewe daar kan stel. Bybelse rentmeesterskap hou gevolglik daarmee verband dat God die mens/kerk medeverantwoordelik maak in bogenoemde bestuursproses ten einde God se Missio Dei deelnemend te bestuur. / Christian Spirituality, Church History and Missiology / M.Th.(Missiology)

This thesis investigated the approach to, and the conducting of worship services in ten missional faith communities of the Dutch Reformed Church in South Africa during the period 2004 – 2009. It investigated the shift in theological paradigm (towards mission) taking place in the Dutch Reformed Church from 2002 onwards, and the effects thereof on liturgy and music in the worship domain. In order to contextualise the liturgical developments emanating from the case studies, the history and liturgy of the Dutch Reformed Church in South Africa were traced back to the early Dutch pastors arriving with the first settlers at the Cape Colony in 1652. The historical events leading to the Dutch Reformed Church being labelled as the state church and its sanctioning of the apartheid ideology were placed in perspective as a result of the successes of missionary work in South Africa. The missional paradigm was unpacked according to the missio Dei. God is the primal agent in mission and calls His church into mission, and sending the church to restore society. Created in the imago Dei, human beings have a responsibility towards contextual society in everyday life. Missional worship therefore becomes a paradigmatic way of life. God is the focal point in worship and liturgy: it is all about God. The core of the research revolves around the ten missional faith communities, eight of which were part of the initial Southern African Partnership for Missional Churches project. Unstructured interviews were conducted with pastors, musicians and persons involved in the focussed missional activities within these congregations. Having an insider's perspective on the project, the researcher included his own narrative in order to further underline the changes taking place in the worship domain. Liturgy in the faith communities under investigation was found to be shifting towards ecumenical models: the gathering, the service of the Word, the service of the Table, and the sending. A trend to celebrate the Eucharist/Holy Communion more frequently than the tradition dictated was also noted in the communities. In general, a more creative approach towards the planning and execution of liturgy has been observed – this freedom allowing for the Holy Spirit to move the faith community during worship, and was vastly different to the cognitive historical liturgy. The music ministry has developed into a new paradigm from the historical role of the organist. Music was found to become a focal point, manifesting as liturgical art, pointing towards God and enabling the faith community to meet God in worship. This led to the change in the role of the church musician in terms of scope and spiritual/religious value. The shift towards leading the liturgy and shaping the faith community through music has been noted – thus establishing a music ministry. The Eucharist/Holy Communion is presented as a metaphor, the underlying basis for a model in music ministry. Music ministry is now defined under the theological lens as being sacramental in nature. In closing, recommendations are made to address the re-education of church musicians and theologians to deal with the theological changes taking place in worship. / Thesis (PhD (Music))--North-West University, Potchefstroom Campus, 2013.

This thesis investigated the approach to, and the conducting of worship services in ten missional faith communities of the Dutch Reformed Church in South Africa during the period 2004 – 2009. It investigated the shift in theological paradigm (towards mission) taking place in the Dutch Reformed Church from 2002 onwards, and the effects thereof on liturgy and music in the worship domain. In order to contextualise the liturgical developments emanating from the case studies, the history and liturgy of the Dutch Reformed Church in South Africa were traced back to the early Dutch pastors arriving with the first settlers at the Cape Colony in 1652. The historical events leading to the Dutch Reformed Church being labelled as the state church and its sanctioning of the apartheid ideology were placed in perspective as a result of the successes of missionary work in South Africa. The missional paradigm was unpacked according to the missio Dei. God is the primal agent in mission and calls His church into mission, and sending the church to restore society. Created in the imago Dei, human beings have a responsibility towards contextual society in everyday life. Missional worship therefore becomes a paradigmatic way of life. God is the focal point in worship and liturgy: it is all about God. The core of the research revolves around the ten missional faith communities, eight of which were part of the initial Southern African Partnership for Missional Churches project. Unstructured interviews were conducted with pastors, musicians and persons involved in the focussed missional activities within these congregations. Having an insider's perspective on the project, the researcher included his own narrative in order to further underline the changes taking place in the worship domain. Liturgy in the faith communities under investigation was found to be shifting towards ecumenical models: the gathering, the service of the Word, the service of the Table, and the sending. A trend to celebrate the Eucharist/Holy Communion more frequently than the tradition dictated was also noted in the communities. In general, a more creative approach towards the planning and execution of liturgy has been observed – this freedom allowing for the Holy Spirit to move the faith community during worship, and was vastly different to the cognitive historical liturgy. The music ministry has developed into a new paradigm from the historical role of the organist. Music was found to become a focal point, manifesting as liturgical art, pointing towards God and enabling the faith community to meet God in worship. This led to the change in the role of the church musician in terms of scope and spiritual/religious value. The shift towards leading the liturgy and shaping the faith community through music has been noted – thus establishing a music ministry. The Eucharist/Holy Communion is presented as a metaphor, the underlying basis for a model in music ministry. Music ministry is now defined under the theological lens as being sacramental in nature. In closing, recommendations are made to address the re-education of church musicians and theologians to deal with the theological changes taking place in worship. / Thesis (PhD (Music))--North-West University, Potchefstroom Campus, 2013.