Thesis (D. Min.)--New Orleans Baptist Theological Seminary, 2002. / Includes abstract and vita. "October 2002" Includes bibliographical references (leaves 94-101).

A Christian’s calling is largely misunderstood among the Churches today by both the clergy and the laity. It is not just a call to believe the Gospel, nor is it merely a call to pastoral ministry or to the mission field, rather it is a call to do specific good works that God has prepared in advance for you to do (cf. Eph.2:10). Rick Warren contends that this especially focused ministry depends on the way God has 'shaped' you. SHAPE stands for spiritual gifts, heart, abilities, personality and experience. Warren’s SHAPE analysis is a useful tool to help equip Christians by identifying their callings. Church elders could incorporate elements of SHAPE analysis into their equipping process and thus bring great benefit and clarity to those who battle to discern their call to specific good works. While the plain reading and applying of the Bible (according to the literal, grammatical, historical hermeneutic) is the primary method of guidance and is sufficient for identifying a Christian’s calling and equipping him to do it (cf. 2Tim. 3:16-17), this does not prevent the use of other helpful tools such as SHAPE analysis. Unfortunately many Christians do not devote themselves to a study of the Bible and so they lack general knowledge of it and therefore lack direction when it comes to their ministry calling. Christians therefore need all the help they can get, including SHAPE analysis. Care does need to be exercised when using SHAPE analysis for it can be understood as being highly introspective, which has dangers attached to it and even includes personality-analysis, which lacks Biblical precedent. The absence of thorough Bible study and godly character from the calling equation is also a cause for concern and makes SHAPE analysis deficient on its own to equip the believer effectively for ministry. Using SHAPE in addition to the general application of the Bible is however most beneficial. / Dissertation (MA)--University of Pretoria, 2009. / Practical Theology / unrestricted

Daniel Ndoundou (1911 – 1986) was born in the southern part of French Equatorial Africa, close to the border of the Belgian Congo. At an early age he joined the Swe-dish protestant mission. As a young man he began to work as an evangelist and in 1946 he was ordained pastor. The following year a spiritual revival started and soon Daniel Ndou¬ndou became its leader, a position he held for the rest of his life. The aim of this thesis was to describe and analyse how Daniel Ndoundou carried out his ministry as a revival leader in the intersection between traditional beliefs and the new religion introduced by the protestant missionaries. He experienced the pro-cess of his country gaining its independence and the founding of the autonomous Evangelical Church of Congo. As a well-known counsellor and healer he received many pilgrims at his home. During revival meetings he sometimes preached to thou-sands of people. He had to take a stand on different movements of political and religious character that emerged especially during the colonial era. The thesis shows that the doctrines adopted by Daniel Ndoundou were close to those of the missionaries. However, he sometimes accepted and applied practices that were seen as controversial by his Church leaders. This was particularly evident when he invited people to the “Pool of Siloam” where he organized ritual baths for healing. The thesis also describes the legacy left by Daniel Ndoundou namely how the Evangelical Church of Congo manages the revival almost 30 years after his death. Many charismatic Christians play an important role and for the local pastor they are sometimes difficult to handle. The void left by Daniel Ndoundou is strongly felt by many church members since he was seen as the authority in matters relating to spiritual gifts.

The impetus of this study is that by understanding the way John Chrysostom (flor. 398 AD) interprets the gifts of the Spirit (Charismata) as an Antiochene exegete, insights may be yielded as to how the general tendency of Antiochene exegetes may aid in the interpretation of 1 Corinthians 12:1-13:3, which in turn also contributes to the current research on the New Testament. This study asks the question: How does John Chrysostom, as typical Antiochene exegete, interpret the charismata? In order to address this problem, an inductive-deductive method is followed, in which the general characteristics of the Antiochene exegetical school will be examined and then an analysis of the homilies of John Chrysostom, specifically his corpus Homilies on 1 Corinthians, homily 29 to 32, is given. Each homily is examined in the light of its contents, with specific reference to certain traits typical of Antiochene exegesis, such as sensitivity to history, social- and cultural customs, as well as to the grammar and rhetoric of, in this instance, Paul the Apostle. A translation of each homily is also provided. Finally, their value for current research is expounded. Each homily is translated and evaluated from the basis of the ancient Greek text, in which the homilies were originally composed. The homilies are also evaluated in the light of primary and secondary sources as inter-texts. Since the homilies are verbal commentaries, early Christian literature (of approximately 100-700 AD) on the same topic, the primary sources, are compared with the homilies of Chrysostom. Other ancient sources, not necessarily Christian, of the same period or earlier are also incorporated. But it is also necessary to view the homilies within the context of modern commentaries. Thus, a number of modern secondary sources are also evaluated in the light of the homilies and vice versa. In conclusion, the homilies depict an insightful image on how the Antiochene exegetical school viewed the charismata, which in turn, also provides valuable insights for modern interpreters. In this study of the Wirkungsgeschichte of 1 Corinthians 12:1-13:3, one is reminded that, although these primary sources are dated, they are still unexpendable resources for the current study of 1 Corinthians and of the New Testament in general. / Dissertation (MA (Ancient Languages and Cultures Studies))--University of Pretoria, 2007. / Ancient Languages / unrestricted

Text in Afrikaans / Summaries in English and Afrikaans / 'n Onderskeidende kenmerk van die Pinksterbeweging (waarvan die AGS deel is) wat aan die begin van hierdie eeu tot stand gekom het, was die funksionering van die pneumatika (die geestelike gawes in 1 Korintiers 12:7-11 genoem) in die lewens van lidmate en in die liturgie van die erediens. Die opkoms van die Charismatiese beweging vanaf die sestigerjare het hierdie fenomeen opnuut onder die aandag van die kerk gebring. Histories blyk dit dat die funksionering van die pneumatika 'n integrale deel van die bemoeienis van God met die mens was. Sommige van die pneumatika was reeds in die Ou Testament teenwoordig, is prominent in die bediening van Jesus gesien tydens sy vleeslike bestaan, en was kenmerkend van die kerklike lewe in apostoliese tye. In die na-apostoliese tye was daar 'n merkbare afuame hiervan, maar het selfs in die middeleeue nooit heeltemal van die toneel verdwyn het nie. Vanaf die twaalfde eeu was daar weer 'n gestadigde toename in die voorkoms van die pneumatika wat sy klimaks bereik in die wereldwye Pinksterherlewing aan die begin van die twintigste eeu. Die teoretiese teologiese teorie binne die AGS hou die ideaal voor dat die pneumatika steeds op Nuwe Testamentiese wyse (soos deur die AGS geinterpreteer) in die erediens sal funksioneer. 'n Empiriese ondersoek met behulp van 'n situasie-analise (Wallace se model van deduktiewe en induktiewe redenering) toon aan dat daar 'n beduidende verskil tussen ideaal en praktyk is - die pneumatika funksioneer slegs sporadies in die eredienste, terwyl lidmate se betrokkenheid daarby en kennis daarvan dienooreenkomstig van beperkte aard is. n V erstelde praktykteorie word voorgestel. Dit behels 'n model wat die interathanklikheid en relasie aandui tussen Christus as Hoof van die gemeente en Bron van die pneumatika, lidmate en pastore se houding en kennis in verband hiermee, en die ruimte vir en implementering van die pneumatika in die erediens. Fasiliterend tot hierdie interaktiewe proses is die doping in die Heilige Gees, opleidingsprogramme, en kleingroepe. Hierdie praktykteorie is oop vir toekomstige toetsing en verstelling - alles moet lei na die herstel van die funksionering van die pneumatika tot opbou van die gemeente en meerdere verheerliking van God. / A distinctive characteristic of the Pentecostal Movement (of which the AFM is a part), formed at the beginning of this century, was the functioning of the pneumatics (the spiritual gifts mentioned in 1 Corinthians 12:7-11) in the lives of members and in the liturgy of their worship service. The Charismatic Movement arising in the sixties brought this phenomenon under the attention of the church anew. Historically it seems that the pneumatics were a integral part of the activities of God with his people. Some of the pneumatics were already present in the Old Testament, were seen in the earthly ministry ofJesus, and were distinctive of the apostolic period. In the after-apostolic period there was a marked decline in the appearance thereof From the twelfth century onwards there was an increase in the appearance of the pneumatics that climaxed in the worldwide Pentecostal revival at the beginning of this century. The theoretical theological theory in the AFM presents the ideal that the pneumatics would still be operating, as in New Testament times (i.e. as interpreted by the AFM), in their worship services. An empirical survey with the aid of a situation analysis (yv allace' s model of deductive and inductive reasoning was used), shows that there is a marked difference between ideal and practice - the pneumatics are operating sporadically and on a limited scale in the worship services, whilst the participation of the members and their knowledge in this regard are accordingly limited. An improved practice theory is suggested. It entails an interactive model that shows the interdependency and relation between Christ as head of the church and source of the pneumatics, church members and pastors whose attitude and knowledge in connection with this are of utmost importance, and the place for and implementing of the pneumatics in the worship service. Facilitating this interactive process is the baptism in the Holy Spirit, teaching programmes, and small groups. This practice theory is open for future testing and improvement - this must all lead to the restoring of the functioning of the pneumatics for the edification of the church and the greater glorifying of God. / Philosophy, Practical & Systematic Theology / Th. D. (Practical Theology)

The Pentecostal and Neo-Pentecostal movements propose a subsequent to salvation Spirit baptism. This baptism is viewed as an experience in which the Spirit either confers or awakens gifts within the life of the believer. The thesis ofthis paper is that Spirit baptism occurs at conversion. Spirit filling on the other hand is one of many metaphors to describe the work of the eschatological Spirit subsequent to salvation. This distinguishing of Spirit baptism and Spirit filling is different to the Pentecostal and Neo-Pentecostal idea that Spirit baptism and Spirit filling are synonymous experiences that occur at some point subsequent to salvation. / Christian Spirituality, Church History and Missiology / Th. M. (Systematic Theology)

The New Testament writings provide abundant information about the mutual care ministries of church members toward one another. These ministries cover the New Testament landscape, with various examples and commands in both the narratives in Acts and the prescriptive one-another passages in the epistles. Sadly, standard systematic theology manuals give little treatment to this major New Testament theme. Many say little about any form of church ministry, fewer address ministries to members, and fewer still address member-to-member ministries, mentioning only the work of elders and deacons. Chapter one overviews the New Testament evidence and summarizes the deficiencies among systematic theologians. It provides justification for my thesis, namely, that the New Testament presents the church as God’s designed agent and setting for the ministry of mutual Christian care Chapter two explores four ways the New Testament uses the term church: household church, citywide church, regional church, and universal church. We focus on the first two, with the stress on local churches meeting in homes as the normal setting for shared life and mutual ministry. Moreover, the pictures of the church as Christ’s body, God’s family, and God’s new priesthood encouraged members to serve their Christian brothers and sisters. Chapter three demonstrates that the ultimate foundation of all New Testament one-another ministry is found in the salvation work of the triune God. God, Christ, and his Spirit provide models and motives for church members, as recipients of his redemptive grace, to minister to each other. God’s love in Christ, Christ’s self-sacrificial death on the cross, and the Spirit’s relational graces (e.g., the “fruit” of the Spirit) and ministry gifts guide and empower church members to care for each other. Chapter four examines seventeen varied ways that the New Testament describes and prescribes these practical ministries of mutual care, organizing them under three headings—attitudes, actions, and words. These seventeen ministry categories show the wide range of ways in which the New Testament called church members to care for the physical and spiritual needs of fellow members. Chapter five provides a brief conclusion with five summary lessons and some suggestions for further study. / Philosophy, Practical and Systematic Theology / D.Th. (Systematic Theology)

The subject of this diploma thesis is comparison of Orthodox and Evangelical churches pneumatology. The main goal is to summarize, compare and evaluate the knowledge acquired from studying various texts from both Orthodox and Evangelical theologians. The first part of the diploma thesis is addressing significant theological topics from the Orthodox Church. The second part focuses on Evangelical pneumatology with special attention to its charismatic and Pentecostal character. A substantial part of this section is devoted to terminologically defining evangelicalism in its historical context. At the same time an attempt was made to capture the breadth and diversity of this modern phenomenon. The starting point that was chosen for the thesis were the works of various Pentecostal and charismatic authors whose main viewpoints are being compared in key points with those of traditional, conservative theologians. The third and at the same time the last part evaluates the acquired knowledge and accentuates the similarities and differences.

Text in Afrikaans / Summaries in English and Afrikaans / 'n Onderskeidende kenmerk van die Pinksterbeweging (waarvan die AGS deel is) wat aan die begin van hierdie eeu tot stand gekom het, was die funksionering van die pneumatika (die geestelike gawes in 1 Korintiers 12:7-11 genoem) in die lewens van lidmate en in die liturgie van die erediens. Die opkoms van die Charismatiese beweging vanaf die sestigerjare het hierdie fenomeen opnuut onder die aandag van die kerk gebring. Histories blyk dit dat die funksionering van die pneumatika 'n integrale deel van die bemoeienis van God met die mens was. Sommige van die pneumatika was reeds in die Ou Testament teenwoordig, is prominent in die bediening van Jesus gesien tydens sy vleeslike bestaan, en was kenmerkend van die kerklike lewe in apostoliese tye. In die na-apostoliese tye was daar 'n merkbare afuame hiervan, maar het selfs in die middeleeue nooit heeltemal van die toneel verdwyn het nie. Vanaf die twaalfde eeu was daar weer 'n gestadigde toename in die voorkoms van die pneumatika wat sy klimaks bereik in die wereldwye Pinksterherlewing aan die begin van die twintigste eeu. Die teoretiese teologiese teorie binne die AGS hou die ideaal voor dat die pneumatika steeds op Nuwe Testamentiese wyse (soos deur die AGS geinterpreteer) in die erediens sal funksioneer. 'n Empiriese ondersoek met behulp van 'n situasie-analise (Wallace se model van deduktiewe en induktiewe redenering) toon aan dat daar 'n beduidende verskil tussen ideaal en praktyk is - die pneumatika funksioneer slegs sporadies in die eredienste, terwyl lidmate se betrokkenheid daarby en kennis daarvan dienooreenkomstig van beperkte aard is. n V erstelde praktykteorie word voorgestel. Dit behels 'n model wat die interathanklikheid en relasie aandui tussen Christus as Hoof van die gemeente en Bron van die pneumatika, lidmate en pastore se houding en kennis in verband hiermee, en die ruimte vir en implementering van die pneumatika in die erediens. Fasiliterend tot hierdie interaktiewe proses is die doping in die Heilige Gees, opleidingsprogramme, en kleingroepe. Hierdie praktykteorie is oop vir toekomstige toetsing en verstelling - alles moet lei na die herstel van die funksionering van die pneumatika tot opbou van die gemeente en meerdere verheerliking van God. / A distinctive characteristic of the Pentecostal Movement (of which the AFM is a part), formed at the beginning of this century, was the functioning of the pneumatics (the spiritual gifts mentioned in 1 Corinthians 12:7-11) in the lives of members and in the liturgy of their worship service. The Charismatic Movement arising in the sixties brought this phenomenon under the attention of the church anew. Historically it seems that the pneumatics were a integral part of the activities of God with his people. Some of the pneumatics were already present in the Old Testament, were seen in the earthly ministry ofJesus, and were distinctive of the apostolic period. In the after-apostolic period there was a marked decline in the appearance thereof From the twelfth century onwards there was an increase in the appearance of the pneumatics that climaxed in the worldwide Pentecostal revival at the beginning of this century. The theoretical theological theory in the AFM presents the ideal that the pneumatics would still be operating, as in New Testament times (i.e. as interpreted by the AFM), in their worship services. An empirical survey with the aid of a situation analysis (yv allace' s model of deductive and inductive reasoning was used), shows that there is a marked difference between ideal and practice - the pneumatics are operating sporadically and on a limited scale in the worship services, whilst the participation of the members and their knowledge in this regard are accordingly limited. An improved practice theory is suggested. It entails an interactive model that shows the interdependency and relation between Christ as head of the church and source of the pneumatics, church members and pastors whose attitude and knowledge in connection with this are of utmost importance, and the place for and implementing of the pneumatics in the worship service. Facilitating this interactive process is the baptism in the Holy Spirit, teaching programmes, and small groups. This practice theory is open for future testing and improvement - this must all lead to the restoring of the functioning of the pneumatics for the edification of the church and the greater glorifying of God. / Philosophy, Practical and Systematic Theology / Th. D. (Practical Theology)

The Pentecostal and Neo-Pentecostal movements propose a subsequent to salvation Spirit baptism. This baptism is viewed as an experience in which the Spirit either confers or awakens gifts within the life of the believer. The thesis ofthis paper is that Spirit baptism occurs at conversion. Spirit filling on the other hand is one of many metaphors to describe the work of the eschatological Spirit subsequent to salvation. This distinguishing of Spirit baptism and Spirit filling is different to the Pentecostal and Neo-Pentecostal idea that Spirit baptism and Spirit filling are synonymous experiences that occur at some point subsequent to salvation. / Christian Spirituality, Church History and Missiology / Th. M. (Systematic Theology)