Thesis (M.T.S.)--Catholic Theological Union, 1987. / Vita. Includes bibliographical references (leaves 65-66).

Thesis (D. Min.)--Trinity Evangelical Divinity School, 1993. / Abstract. Includes bibliographical references (leaves 145-152).

We are living in post-modern time that was preceded by the pre-modern and modern time. All the negative happenings and unfulfilled promises of the modern period gave rise to the post-modern period. This present post-modern period is characterized by a disillusionment with all the harmony, truths and prosperity promised, that didn’t materialize during the modern era. Also the post-modernist challenges the church with its claim on absolute truths. Even so, the missionary task of the church hasn’t changed. However, the church is increasingly under pressure to be relevant and effective in a post-modern world where the church is only one generation away from extinction (Gibbs & Coffey 2001:10-11). From this perspective Averly Dulles’ operational models as presented by different church traditions are evaluated in terms of there effectiveness in our post-modern world. These operational models are researched and explained as an avenue to move people beyond their own limitations and to open conversation between people with different outlooks (Dulles 1987:12). To increase the saving capacity according to God’s salvation plan, a Biblical perspective to missions was added to each of Dulles six models. They include: the visible power structures and functions of the church must recognize the sovereignty of God in saving people; the church as mystical communion must use relationships to reach out to the lost; the church as sacrament must become an event; herald dimension must capture people’s attention; the servant approach must be taken to people’s hurts, needs and interests; disciples must become doers of the word. God’s saving plan works in the post-modern period with the focus on the postmodernist as a person. The post-modernist is drawn away from modern activities and dimensions towards a religion of experience. The model that is introduced is the Pentecostal model where the self-revelation of God is prominent. / Prof. JA Du Rand

M.A. / The church does not only exist for its own sake but it functions as an extension of God, in Christ, towards a world, which is getting lost. The understanding of the church as a missionary entity remains a core question (Net 1994:25). In response to this question different church models have tried to interpret their calling in a given situation in terms of metaphors. This has resulted in various patterns of ministry, describing to us the historical stature of the church. The Apostolic Faith Mission of South Africa was established as a missionary endeavour coming from America. It had not been the intention to establish a church (Burger 1995:166). The passion for people who are getting lost was a feature of the Apostolic Faith Mission of South Africa in its early years. A unique pattern of ministry developed over the years, linked to a specific socio- historical history of origin. The pattern of ministry resulted in a Pentecostal tradition where the gifts of the Holy Spirit were regarded as the answer to the missionary calling of the church. Healing, glossolalia, prophecy and to a lesser degree also other gifts of the Spirit became an integral part of the liturgy. Conversion has been regarded as momentary and each service was characterised by a strong appeal to nonbelievers. Over the years the Apostolic Faith Mission of South Mission has experienced a definite tension between freedom and formalism in the liturgy.

Throughout history there developed a dualism between being church and the world. This separation brought forth a church that is moving away from an outside focus on the unchurched, to the tending and retaining of members. Evangelism through the church to a world that is in dire need of it, has been devastated by this separation. The alienation of evangelism led to a church that is ineffective in its service and outreach to the world. The church in South Africa and in other parts of the world experienced a loss of membership. When shifting the focus of the congregational agenda from ministry to institutional maintenance, church growth will be harmed (Schaller 1978:63). Therefore it is necessary that the church will realise that she does not exist for herself but is an extension of God in Christ to a world that is lost. The seeker sensitive evangelism strategy strives to be “mission actual” by proclaiming a message that is older than 2000 years in a cultural relevant way. The seeker sensitive evangelism strategy was created as an answer to various para-church organisations that tried to fill the missional roll that the church failed to do. This model is known by the strong passion for people that are not fully devoted to Christ. Conversion is seen as part of the greater process where people grow through phases. In this study an inquiry is conducted to how the seeker sensitive evangelism strategy may be understood and be practised. An inquiry is conducted to what the theological tangent points within the seeker sensitive evangelism strategy are. Key aspects regarding evangelism in this model are also described. An exposition of what the seeker sensitive evangelism strategy comprises is given at the end of this study. / Dr. G.J. Basson

Assignment (M.Div.)--University of Stellenbosch, 2007. / ENGLISH ABSTRACT: This research was done from the viewpoint that because of different reasons believers and congregations of the Dutch Reformed Church in South Africa are struggling to make a significant contribution to processes of reconciliation in this country and thereby to a certain extent fail to live out the church’s witness in this regard. Therefore the question was asked how this church can be guided to play a bigger part in processes of reconciliation in the midst of phenomena like race-prejudice, race-discrimination and subtle and blatant forms of racism in South Africa today. By focusing on few of the causes of these phenomena as well as certain perspectives on missio Dei theologies, an attempt are made to guide the Dutch Reformed Church towards involvement in processes of reconciliation, the transformation of broken relationships between people of different races and the eradication of racism. A number of hermeneutical processes are being emphasized in order to guide the church towards a miss ional praxis of reconciliation. The essence of this praxis entails the eradication of stereotypes regarding ‘the other’, by focusing on an inculturation approach in the light of missio Dei theology. By focusing on an interpretation of missio Dei as God’s reconciliation through the poor, an attempt was made to guide the church towards involvement in processes aiming at economic justice. This research is therefore an attempt to guide the church towards the discernment of her role as the witnesses of Christ within this context in South Africa today. / AFRIKAANSE OPSOMMING: Hierdie navorsing is vanuit die uitgangspunt gedoen dat gelowiges en gemeentes van die NG Kerk in Suid-Afrika om verskeie redes in ‘n mindere mate daarin slaag om ‘n daadwerklike (getuienislewerende) bydrae tot versoeningsprosesse in Suid-Afrika te lewer. Na aanleiding van hierdie stelling word die vraag gevra na hoe die NG Kerk ‘n groter rol kan speel in prosesse van versoening en die transformering van verhoudinge tussen verskillende mense in Suid-Afrika, veral te midde die realiteit van rassevooroordeel, rassediskriminasie en subtiele en blatante rassisme vandag. Deur te let na enkele oorsake van rasseskeiding en rassisme, asook verskeie perspektiewe op missio Dei teologieë, word daar derhalwe gepoog om die NG Kerk hierdeur tot betrokkenheid in die transformering van gebroke rasseverhoudinge en die uitwissing van rassisme in Suid-Afrika vandag te begelei. Verskeie hermeneutiese prosesse word in die proses benadruk ten einde die kerk by te staan in die onderskeiding van ‘n missionale versoeningspraksis binne hierdie konteks. Die essensie van hierdie praksis, wat op verskeie hermeneutiese prosesse steun, bestaan daaruit om stereotipes aangaande ‘die ander’ uit die weg te ruim deur op ‘n inkulturasie-benadering tot missio Dei te fokus. Daar word ook voorstelle gemaak oor hoe om versoening tussen mense te bevorder deur die nastreef van ekonomiese geregtigheid. ‘n Aanvullende benadering tot missio Dei, nl. missio Dei as God se versoening asook God se sending deur die arme dien as basis hiervan. Op hierdie manier het hierdie navorsing ‘n bydrae gelewer oor wat die NG Kerk kan doen om versoening tussen mense groepe in Suid-Afrika te kan bewerkstellig en om haar getuienis i.t.v. hierdie konteks te oriënteer.

The research work has engaged in a critical missional reflection on the effectiveness of Tarayyar Ekklesiyoyin Kristi A Nigeria (TEKAN) as an ecumenical instrument for justice and peace in Jos, a central area in Northern Nigeria that has been bedevilled with violent conflicts commonly associated with religio-cultural and socio-political factors. The scope of this study is limited to a conceptual exploration of the issues. In the critique of TEKAN, an inherent contradiction is identified within its identity, vocation and witness. The theoretical framework that guided this study embraced an interdisciplinary approach on issues about God’s mission (Missio Dei) through the Church (Missio Ecclesia) that propels Ecumenical engagement (Oikoumene) and leads to the quest of Justice and Peace (Dikaiosune & Shalom) for all humanity. The ecumenical witness of TEKAN within the environment of Jos calls into question its effectives as a tool of transformation in a multi-political and religious environment plagued by violence. The data gathered by various commissions of inquiry into the crises of Jos seems to suggest that a study approach to problems of justice and peace will not resolve the deeply entrenched problems. Therefore, the ultimate test of whether TEKAN will develop into an effective missional and ecumenical instrument for justice and peace in Jos will be dependent on taking radical steps that embrace a genuine mission audit of its identity, vocation and witness that will empower the organization to meet the deep challenges of the people of Jos and their quest for authentic human development built on justice and peace. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.

Project report (D. Min.)--George W. Truett Theological Seminary, Baylor University, 2005. / Includes bibliographical references (leaves 104-106).

Thesis (D. Min.)--Austin Presbyterian Theological Seminary, 2006. / Abstract. Includes bibliographical references (leaves 80-88).

Thesis (D. Min.)--Covenant Theological Seminary, 2000. / Abstract. Includes bibliographical references (leaves 259-263).