The upsurge of religious movements and independent churches in the Global South is bringing a new twist to world economic development not anticipated by many theologians and social scientists. With a syncretic soteriology geared toward the liberation of the whole person, religious movements and independent churches of the south are preaching to their adherents, mostly the poor and the marginalized, a message of faith in an omnipotent and compassionate God who is concerned for their weal and woes and who offers them an assured and holistic salvation. By placing their faith in God, the poor and marginalized people are discovering their true selves and are saved/liberated. This assured salvation (certitudo salutis), which is a total liberation of the physical and spiritual world, becomes, in turn, the motivational energy for capital development. The Zion Christian Church (ZCC) soteriological predicament stands at this juncture. Through processes of syncretization and purification, ZCC has managed to deconstruct the European/North American and African Traditional Religions soteriologies to construct a pure soteriology that is relevant to the socio context of its adherents. ZCC deconstructs these soteriologies by broadening, for example, the classic Christian soteriogical theory of Christus Victor in her notion of sin, death and the devil and the African traditional soteriological notion of uBuntu and spirit-power. The purity, or holistic salvation, generated out of these processes serves as grounds for identity and economic empowerment of its adherents. With a holistic salvation that centers on healing, personal integrity and spiritual power, ZCC members have been able to achieve considerable success in the labour market by becoming an army of potential employees. They have also distinguished themselves in their work ethic, where they are seen as hardworking, disciplined, obedient and sober. Empowering its adherents economically through a religious soteriology, the ZCC has become an example of a trend that is shaping the Global South and is reviving the interest of social scientists and theologians to further investigate the impact of religious and theological formulations on the economic conduct of individuals. / Theology / D. Th. (Theological Ethics)

Text in German / Cosmology and sociology show that animism is the predominant worldview of Japan. Concepts of God, the issue of controlling mana-power, implications of the Japanese soul-concept, the orientation of the conscience and ancestor veneration are critically discussed with Christian beliefs. When compared to the Biblical peace-concept the Japanese peace-concept shows an aesthetic bias that has to be overcome by adding the concept of justice. Japanese soteriology has no reference to God the Creator, whose proclamation is the basis of understanding man's misfortune as rebellion against God and his salvation as reconciliation with Him. Cosmologically speaking, man experiences his misfortune as fear of super-human powers. Salvation is sought through defensive magic and fortunetelling. Christianity acknowledges security as a basic human need but seeks protection and guidance from God. The main focus of Japanese soteriology is in the field of sociology, which in Japan also includes the relationship with the living dead. Misfortune is mainly experienced as shame and ostracism, salvation as rehabilitation. Defilement of naturally good humans is a central theme in Japan's understanding of man's misfortune. The Christian concept of sin, on the contrary, has a theological and an ontological dimension as well. In Japan salvation is understood solely as this-worldly benefits such as health, happiness, prosperity, fertility, and longevity. But in Christianity suffering is a central theme. An overly strong orientation on "this world" can lead to ethical shallowness, overemphasizing the "coming world" to a dangerous ethical relativism. Christian soteriology must keep the tension between these two extremes. The hope of the coming world must neither be robbed of its historical truth by its transformation into a principle, nor must it be historically ineffective.As for his relationship with God, man is solely the object of God's salvation. But as for Christian acts, man is called to act "in the Lord". / Ausführungen zur Kosmologie und Soziologie zeigen, daß das vorherrschende Weltbild Japans das des Animismus ist. In kritischer Auseinandersetzung mit dem Christentum werden der Gottesbegriff, der Gebrauch der Mana-Kraft, Implikationen des Seelenbegriffs, die Gewissensorientierung und die Ahnenverehrung diskutiert. Die Gegenüberstellung mit dem biblischen Friedensbegriff zeigt, daß der japanische Friedensbegriff seine ästhetische Einseitigkeit durch die Erweiterung um den Aspekt der Gerechtigkeit überwinden muß. In Japan hat die Soteriologie keinen Bezug zu Gott, dem Schöpfer, dessen Verkündigung die Grundlage für das Verständnis des Unheils als Rebellion gegen ihn, des Heils als Versöhnung mit ihm ist. Kosmologisch wird das Unheil in Japan als Angst vor übermenschlichen Mächten erfahren, das Heil durch Schutzzauber und Wahrsagerei gesucht. Das Christentum erkennt das Grundbedürfnis der Sicherheit an, sucht Schutz und Führung aber bei Gott. Das Schwergewicht japanischer Soteriologie liegt im Bereich der Soziologie, zu der in Japan auch die Beziehung zu den living dead gehört. Unheil wird vor allem als Beschämung und Ächtung, Heil als Rehabilitation erfahren. Im japanischen Unheilsverständnis nimmt Verunreinigung des an sich guten Menschen einen hohen Stellenwert ein. Das christliche Sündenverständnis hat dagegen auch eine theologische und ontologische Dimension. Heil wird in Japan rein diesseitig als Gesundheit, Glück, Reichtum, Fruchtbarkeit und langes Leben verstanden. Dagegen spielt in der christlichen Heilslehre das Leiden eine zentrale Rolle. Eine zu starke Orientierung auf "diese Welt" kann zu ethischer Seichte, eine zu starke Orientierung auf die "kommende Welt" zu einer gefährlichen ethischen Relativierung führen. Die christliche Soteriologie muß die Spannung zwischen beiden Polen aufrechterhalten. Die Hoffnung auf die kommende Welt darf weder durch ihre Erhebung zum Prinzip ihrer geschichtlichen Wahrheit beraubt werden, noch darf sie selbst geschichtlicher Wirklichkeit entbehren. Was die Beziehung des Menschen zu Gott angeht, ist der Mensch ganz und gar Objekt des göttlichen Heilshandelns. Was aber das christliche Handeln angeht, ist der Mensch zum Handeln "im Herrn" berufen. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

The diploma thesis deals with the concepts of love in the Johannine literature, especially in the Gospel and Epistles of John. It statistically compiles occurrences of words expressing love that are used by John. Then the thesis focuses on particular pericopes where these words are used. More deeply it focuses on those places where an important aspect of love perception is described.

Cette étude se propose d’analyser la réception médiévale du personnage de Caton d’Utique, philosophe stoïcien et citoyen romain engagé dans la défense des institutions républicaines durant la période de la seconde guerre civile, qui se suicida après la victoire de Jules César (46 av. J.-C.). Concentrant, dans un premier temps, notre intérêt sur le Catone dantesco, et en particulier sur le portier du Purgatorio de la Commedia, il a semblé pertinent de remonter le cours du temps afin d’étudier les potentielles sources de la figure catonienne élaborée par Dante (1265-1321). Ce projet a conduit à réévaluer l’image du Romain dessinée par les auteurs antiques (Ier s. av. J.-C.-VIIe s. ap. J.-C.), puis à découvrir les contours de celle tracée par les auteurs médiévaux (VIIIe s. ap. J.-C.-1320). Cet imposant parcours s’est organisé autour d’une quadruple interrogation concernant la pensée médiévale : quel rôle y joue l’exemplarité ? quelle place revient à Rome et aux Romains ? comment sont traitées les questions de la liberté et du suicide ? comment répond-on au problème du salut des païens antiques ? / The study examines the medieval reception of the character of Cato of Utica, a Stoic philosopher and Roman citizen engaged in defending the institutions of the Roman Republic during the second civil war, who committed suicide after the Julius Caesar's victory (46 B.C.E.). The thesis starts by focusing on the Catone dantesco, and in particular on Cato as the warden of the Purgatorio of the Commedia, and then works backwards in analyzing the potential sources of Dante’s (1265-1321) portrayal. This undertaking leads to a reevaluation of the image of Cato in antique authors (1st century B.C.E.-7th century C.E.), and then to uncovering the outlines of the portrayals of medieval authors (8th century C.E. - 1320). This massive undertaking is organized around four questions concerning medieval thought : what role does the notion of exemplarity play in the discussion? What place is given to Rome and to the Romans? How are the questions of liberty and suicide treated? How do the authors discuss the problem of salvation for pagans of Antiquity?

Une analyse du texte hébreu du Psaume 92 est proposée. Celui-ci étant un chant, le premier dessein du travail consiste à analyser les procédés poétiques qui le composent. L’autre intérêt concerne les préoccupations historiques du poème, lesquelles déterminent l’atmosphère qui s’en dégage et qui prévalait lors de sa composition, ses circonstances d’origine, sa date de composition et l’identité de son auteur. Un troisième pôle de l’exégèse, proche du premier, et en opposition avec le second, étudie le texte pour lui-même sans qu’il ne soit ancré dans son contexte historique. La structure du texte est décortiquée d’une part pour découvrir sa beauté technique et d’autre part pour voir comment elle guide le lecteur vers une compréhension optimale de l’instruction du psaume. Les caractéristiques de notre travail sont doubles : 1) être fidèle à l’approche exégétique historico-critique ; 2) apporter une pointe de modernité par le biais de l’analyse structurelle dans le chapitre correspondant. Parmi les résultats les plus probants, on notera que la métaphore végétale du bourgeonnement signifie que justes et méchants ont droit à la vie. Mais alors que celle des justes est restaurée, soutenue et garantie par le Seigneur, cette dernière ne prend pas de part active dans l’existence et la rétribution des méchants. / An analysis of the Hebrew text of psalm 92 is offered. Being a song, the first purpose of this work is to examine the poetic processes that it entails. The other focus pertains to the historical concerns of the poem, insofar as they determine its climate, the one that prevailed as it was composed, the circumstances of its origin, the date of composition and the identity of its author. A third pillar of the exegesis, close to the first one and in opposition to the second, is to study the text for its own sake without regard for its historical context. The structure of the text is scrutinized to, on the one hand, discover its technical beauty and on the other hand to see how it guides the reader towards an optimal understanding of the teaching of the poem. In plain: the characteristics of our work are twofold: 1) to be faithful to the historico-critical exegetic approach; 2) to bring a zest of modernity thanks to a structural analysis in the chapter on structure. Among the evidence-based results, we shall observe that the vegetal metaphor of burgeoning means that the just and the wicked have the right to live. However, if that of the just is restored, sustained and guaranteed by the divinity, the latter shall take no active part in the existence and retribution of the wicked.

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The author of the Gospel of John recorded the seven miracle accounts in his book and named them distinctively as shmei/on (‘sign’), while in the Synoptics the miracles are usually called du,namij (‘mighty deed’). This particular term signifies that the miracles of Jesus in this Gospel are significant occasions which carry associative theological messages. Thus Johannine research has always had a great deal of interest in this specific field. The important interpretative point to note is that the individual sign does not exist on its own but reciprocates the influence to the associated discourses on the revelatory mentions of Jesus and/or operates together with other signs in the specific features of its macro context. Thus the delivery of the message is maximised. As a result of the comprehensive analysis of the whole signs, it is clear that the author of this Gospel elaborately arranges seven signs, and thus draws his theological messages most efficiently. The main concern of shmei/a in this Gospel is to expose the Christological portraits of Jesus and some related theological themes. The divine identities of Jesus that are exposed by the signs are, for example, ‘the eschatological bridegroom,’ ‘the provider of eternal life,’ ‘the bringer of the eschatological salvation,’ and ‘the Messiah/Christ/King.’ Some related theological themes that are conveyed through the signs are, for example, ‘the replacement of the Jewish tradition,’ ‘the significance of a faith in Jesus,’ ‘glorification of Jesus,’ ‘unbelief,’ and ‘the discipleship.’ It is thus clear that the Johannine signs are written so that people may come to believe that Jesus is the Messiah, the Son of God, and that through believing people may have Life in His name (cf. 20:31). / Dissertation (MTh.)--University of Pretoria, 2005. / New Testament Studies / unrestricted

Within the Dutch society there is, in recent years, an influence from postmodernism notable. This influence of a post modern way of life has also become more and more apparent within the churches who count themselves as being part of the ‘Reformed family group of churches’ (Dutch: De Gereformeerde Gezindte). In some respects this worldview influences the way of practising the faith, or so called: spirituality. What the consequences are of these changes in spirituality, form the subject of this research. For this research a qualitative approach was chosen to study literature of post-modern origin to arrive at the research viewpoint. What are the demands from postmodernism to come to a valid form of spirituality? With this research viewpoint the work of two influential Dutch theologians, F. G. Immink and R. R. Ganzevoort is evaluated. The outcome of this comparison is connected with a personal definition of pastoral counselling formulated from a salvation-historical understanding of the bible. Immink takes his viewpoint from the philosophical idea of External Realism. God is knowable and it is possible to have and maintain a relationship with the Divine. For Immink the most important choices are: a) attention to the relational character of faith, and b) the active influence of faith in daily living, authenticity. Gansevoort’s proposition is the social-scientific theory of Social-constructionism and his Practical Theology is based on a Narrative approach. He emphasises: a) a personal influence in shaping the way of believing, b) contextual determination of faith, and c) autonomy of the human being. The inference made from the choices found in the work of Immink and Ganzevoort and the personal definition of pastoral counselling produces ideas for a model for pastoral counselling. Important features here are: <ul> <li> attention to the concept of authenticity, in the way of understanding the Bible, as well as the way the contents of the faith are communicated during counselling</li> <li>the experience of fellowship and communion, together with attention focussed on a personal approach and contribution, during pastoral counselling</li> <li>attention for pastoral workers regarding discipleship and being a spiritual guide</li></ul> Copyright 2006, University of Pretoria. All rights reserved. The copyright in this work vests in the University of Pretoria. No part of this work may be reproduced or transmitted in any form or by any means, without the prior written permission of the University of Pretoria. Please cite as follows: Blijleven, D 2006, Dubito ergo sum - onderzoek naar de invloed van postmodernisme op het pastoraat(Dutch), MA dissertation, University of Pretoria, Pretoria, viewed yymmdd < http://upetd.up.ac.za/thesis/available/etd-10302007-100555 / > / Dissertation (MA (Research in Practical Theology))--University of Pretoria, 2007. / Practical Theology / unrestricted

‘Simul sanctification' is a transformational program for sanctification derived from Karl Barth's radical appropriation of Luther's dictum simul iustus et peccator. Barth's simul establishes the Christological link of the Second Adam with every human being. From this emerges what I contend is a ‘Chalcedonian anthropology' built on a double-duality: the original Chalcedonian formulation gives rise to a second duality revealed within Christ's one human person—the duality of a true, iustus humanity and a corrupt, peccator humanity. In order to appreciate the benefits regarding Barth's Spirit-charged epistemological program for sanctification and conversion, it will be imperative to elucidate the comprehensive nature of Barth's actualism as a way of establishing Barth's view of humanity's dynamic and free iustitia in Christ. Central to assessing the threat of the peccatum determination will be an examination of Barth's theology of the cross, especially in regards to his single subject economy derived from the person of ‘Jesus Christ and him crucified.' Through Barth's assessment of the cross I exposit the similarities and the differences between Chalcedonian Christology and ‘Chalcedonian anthropology;' the latter duality is proven by resurrection revelation to be ultimately provisional in nature. From here I probe Barth's position regarding the annulment of the simul as well as its beginning. By investigating Barth's doctrine of creation I argue that Barth's simul is reflective of the original antithesis between God and nothingness, the darkness under which Christ first placed himself so that humans would know both his solidarity in the darkness and his victory over it. Christians continue to dwell in the overlap of the simul's two mutually exclusive determinations, but by looking through Barth's simul to our true, created and redeemed humanity in Christ we are equipped to interpret our lives and the world around us most hopefully.

[pt] Em nosso atual contexto eclesiológico, descobrimos situações que ofendem a Tradição da Igreja e a eclesiologia de comunhão de Yves M.-J. Congar, cujos legados nos ensinam que a Igreja possui, na Trindade, sua origem, seu modelo, sua inspiração e meta, e que Deus, Único em Três Pessoas, assim o é, devido às relações intratrinitárias entre as Mesmas, garantidas pelo Espírito de Deus. Partindo do pressuposto relacional trinitário, buscamos elaborar, em Congar e outros autores de nossa atualidade, uma fundamentação teológica que privilegie a autonomia relacionada das Pessoas trinitárias como paradigma eclesiológico, para articular as relações de anseio de comunhão na Igreja. Esta, é Mistério radicado na Trindade e visibilizado ao mundo em suas diversas estruturas, às quais, pelo batismo, incorporam-se os membros ontologicamente iguais e ministerialmente diferentes, chamados todos à comunhão, celebrada, louvada e alimentada pela eucaristia, e que, no serviço ao mundo, encontra sua missão e consagração, a exemplo mesmo de Cristo. A Igreja, enviada como sinal de salvação à humanidade, é feita de humanos e, portanto, chamada à conversão. A comunhão é, portanto, na Igreja, o vinho novo, curtido e fermentado nos odres que buscamos ajudar a renovar, na dinâmica e potência do Espírito de Deus. / [en] On our actual ecclesiological context, we descover situations which hurts the Church Tradiction, and, also Y. M.-J. Congar s conception of the Ecclesiology of Communion, which inheritance teach us that the Trinity is the original model, inspiration and finality of the Church; and that God, Unique in Three Persons is so, because, of the intratrinitarian relations between themselves, guaranteed by the Spirit of God. Departing from the trinitarian relational presuposition, we have tried to elaborate, reflecting on Congar s theology and on other authors too, a theological foundation which privileges a relational autonomy of the Trinitarian Persons as an ecclesiological paradign in order to articulate the desire of communional relations in the Church. The Church is a Mystery embeded in the Trinity and made visible to the world through its diverse structures, to which, by the Baptism, are incorporated members ontologically equals and ministerially different, both called to communion between themselves and God. Communion is celebrated, praised and nourished by the Eucharist and must be a service to the world, field of Church s mission and consecration, following Christ s example. The Church sent to the world as a sign of human salvation is composed by human beings, who are called to conversion. So, communion is in the Church, a new wine, fermented and tanned in wine-skins which we have tried to renew under the potency and dynamic of the Spirit of God.