This study is an exploration of the link between the Holy Spirit and healing in Africa from a Reformed perspective. It is meant as a contribution to the development of Reformed contextual perspectives on healing in Southern Africa, and investigates whether a pneumatological exploration, sensitive to multi-layered understandings of health, could open productive avenues for Reformed theology in Southern Africa. The exploration consists of two parts. The first part is based on interdisciplinary research, and gives an overview of African health concepts that are influential in Southern Africa. The exploration starts with the struggle to find an appropriate definition of health, resulting in the understanding of health as a social construct. This means that oneâs social context determines oneâs understanding of health. The approach of social constructivism is non-essentialist and inherently open to the contextual, social and subjective nature of health. As such, social constructivism provides the epistemological frame for this thesisâ understanding of health and healing in the African context. Social constructivism implies that there are multiple understandings of health in a society. When a health concept occurs in a systematic or coherent pattern of ideas and practices, this coherent structure can be characterized as a health discourse. In Southern Africa, various health discourses can be identified: (1) the African traditional healing or the ngoma discourse; (2) the missionary medicine discourse; (3) the HIV/AIDS discourse; and (4) the church-based healing discourse. Each African health discourse is determined by a specific notion which characterizes the way health is interpreted according to that particular health discourse. The notions that have been identified are: (1) relationality; (2) transformation; (3) quality of life; and (4) power. In the second part of the study, the relationship between African health discourses and Reformed theology is developed on the basis of a pneumatological focus, which begins with an account of pneumatological approaches, developed by Reformed theologians (Calvin, Kuyper, Barth, Van Ruler, Moltmann, Welker, Veenhof and Van der Kooi), and a description of the Heidelberg Catechismâs pneumatology. The overview of Reformed pneumatologies suggests that most key ideas of the African health discourses correlate with specific motifs of the Reformed pneumatological matrix. Only the motif of power seems to be underdeveloped in Reformed thought. Four pneumatological sketches of healing are offered. These sketches are fragments of language about God and healing, because the suggestion of a grand narrative about God and healing should be avoided. This study seeks to appreciate aspects such as contextuality, nonessentialism, diversity, non-closure and particularity. The implication is that the four pneumatological sketches may be contradictory but cannot be mutually exclusive: that is, each fragment refers to the diverse ways of the Spirit who brings healing in human life. The four sketches show that Reformed language about Spirit and healing can be developed on the basis of the motifs of relationality, transformation, quality of life and power. It is proposed that Reformed pneumatological perspectives on healing include (1) the retrieval of the identification of the Spirit as the bond of love and as ecstatic God who communicates Godâs relational life to creation; (2) the focus on the disorienting and counter-cultural ways of the Spirit of adoption; (3) the biblical idea that the Spirit, the breath of life, redefines the vulnerability of human life as quality and beauty; and (4) the development of the idea that the Spirit redefines power and gives resurrection life after non-survival, even in this life.

This thesis addresses the fundamental problem of whether Jesus Christ can still be thought to be that very decisive, absolute and unsurpassable revelation of God. And you may rightly ask: If this is the case, then what has gone so drastically wrong about that which was taken for granted for so long in the Christian world? The truth of the matter is that today Christianity is remembered mostly by its systematic destruction of the other-me than by its perennial preaching of love of neighbour. Yet only yesterday Christianity seemed to make the whole world go round as âthe only reliable religionâ capable of answering adequately the very deep spiritual recesses of the human heart and human finitude in general. Today that privileged position has drastically changed. Christianityâs traditional bold claim of being a unique kairos moment in human affairs, in which Godâs self-communication cannot be surpassed in anyway by any other religion, is seriously challenged. But lovers of this religion or this âNew Way of Lifeâ, with their immense faith; and in their hope against hope, refuse to throw in the towel no matter the cost. They are now doing their level best to save authentic Christianity from the systematic and rigorous onslaught, which opposes the Christ event as a âvery specia l and absoluteâ theological locus classicus in human affairs. While these concerned, honest and committed Christians try to restore the healing face of the Christian faith, critics of religion (with their many faces), especially those of the Democratic Rule, give them sleepless and anxious nights. Indifference among the latter towards âwho Jesus Christ isâ is well pronounced; while confusion, divisions and scandals among the former about how Jesus Christ ought to be understood, are today well documented and are making headlines on regular intervals in the media and even within churches themselves. This research joins these lovers of Christianity by proposing an alternate route in answering the perennial double question: âWho do people say that I am?â and âWho do you say that I am?â (cf. Mk 8:27-30). This alternate route is built on Godâs Promises to Abraham without whom the universal uniqueness of Jesus the Christ = the Messiah would be concealed, disfigured and seriously betrayed. Godâs Promises to humanity through Abraham are the historical theological foundation of human salvation in all its mysterious beauty. And within this amazing mystery of Godâs Plan of our salvation, Sarah, Hagar, Mary, and Khadija 1 , equally play a crucial role. In addressing this problem of Jesusâ uniqueness in the totality of human history, this thesis contrasts and juxtaposes three pillars of authentic revelation namely, the reality of our fallen human nature, the incarnation of the Christ = the awaited Messiah in Jesus of Nazareth, and Muhammad (p.b.u.h.), to date, as the last Witness (Prophet) of Godâs revelation. These trinitarian pillars of our salvation are firstly pressed and shaken together, and are then put into a serious healing tension with each other for the enrichment of all peoples of the human race. The thesis argues strongly that the universal salvific truth lies in the fact that the theological watershed of human salvation has already been sealed irreversibly between Godâs covenant with Abraham and Godâs covenant with humanity at Pentecost; and that Muhammad (p.b.u.h.) is the last reliable Testament/Witness of this universal, historical truth. Constantinian Christianity, in its many faces, is here held responsible for corrupting this universal truth up to our own time. Byzantine, papal and colonial evangelism will go down in history as the most heretical and corruptive Christian traditions that have ever emanated from that Constantinian Christianity. This thesis concludes by calling all Christians of goodwill from Orthodox, Protestant and Roman catholic communities firstly to authentic acceptance of Kubler-Ross, and then repentance of John the Baptist in order to stop the further corrupting of Jesusâ name where it is still being used to mean anything, everything and nothing today and beyond. The sin of Supersessionism, the sin of Hagarism and the sin of ecclesiastical timocracy (idolatrous sin of seeking first the kingdom of the Church), are here exposed as heresies and setbacks in the universal enrichment of all peoples of the human race. These are sins that have systematically concealed, disfigured and seriously betrayed (like Judas) the true universal meaning of âwho Jesus of Nazareth really isâ concerning the salvation of every human being from primordia l time of the Fall to our generation of today and beyond.

Pope Benedict XVI issued a declaration on 10 July 2007 which had an immense impact in the press. According to this declaration, the Pope made it clear that there is only one true Church of Jesus Christ, namely, the Roman Catholic Church, and that all other churches are only Christian communities. These âcommunitiesâ are called âthe separated brethrenâ, and they are to be persuaded to return to the âone true Churchâ. The problem is the fact that many different denominations really do exist, and how will the Church become one? It will be shown in this study that Spirit Unity is the one greatly neglected aspect by the Church, although it should be the most important.

The new interest in spirituality forms the background to this research. In step with prominent scholars in the field of spirituality the following working definition for spirituality has been adopted: âSpirituality is an experience in the presence of the Creator and the dynamic transforms usâ. The spirituality of various religious traditions has been described. Black Hebrew Pentecostalism is one rich tradition that has been hidden from the view of scholars. This research is an attempt to address this issue. The research problem enquires whether there are unique features to this religious tradition and its corresponding spirituality. Two communities in New York (USA) have been selected for research purposes. Methodologically, literature and empirical research approaches have been employed. A specific contribution has been made to the discipline of spirituality by mapping a qualitative method for studying the spirituality of a religious tradition. In conversation with major scholars a unique set of constituent dimensions for spirituality has been identified; when used as questions during empirical research this could disclose the main feature of spirituality. In studying the two communities of Temple El Shaddai and Gideon Knights Freedom Church of Jesus Christ specific attention was given to the following issues: contextual background, distinctive spiritual features, normativity and authority, theological views, notions of transcendence, distinctive morality, the dynamics of the divine-human relationship and its impact on spirituality. To determine synthetically the profile of the spirituality of Black Hebrew Pentecostalism not only the research results of the two communities were compared, but two additional research strategies were employed: the study of related spiritualities (e.g. that of the Lemba communities, Pentecostalism, Traditional Africa and African-Americanism) and the use of various religious typologies. These help highlight the main and unique elements of Black Hebrew Pentecostal spirituality. The research has disclosed that this religious tradition has unique features that have resulted in a unique spirituality. Here are some of the main constituent elements: o Black Hebrew Pentecostalism integrated the perspectives of two religious traditions â Judaism and Christianity - to form a unique tradition of its own. The faith and concomitant spiritual practices are experienced as coherent. o A string focus on social identity accompanies this spirituality. Without social realities like racism this spirituality cannot be appreciated. o Identity markers like symbolism, ritual, theological conviction and ethical practice functions strongly to determine and maintain spiritual identity. o Normativity and authority which inevitably influence spirituality are located in both the leader of the community and the Bible. o Time-cycles function prominently especially concerning the honoring of the Sabbath and Old Testament Feasts. o Morality and strict moral codes are intimately intertwined with spiritual experiences. o The naming of the divine is exceptionally critical and is another outstanding characteristic of this spirituality. o Spiritual maturity can be defined in terms of power and this is related to the social identity of the tradition. o The spirituality integrates the life of followers and supports them to cope with existential challenges. This research has made contributions, not only to the general corpus of knowledge of this religious tradition, but also to the academic discipline of spirituality.

i. Since the Enlightenment scientific development has led to a world view that can be described in a mechanical way. In a modernistic world, processes in creation were described in a deterministic way, while causality moved Godâs involvement in creation to deism. The uncovering of the quantum world and the insight that creation also displays a contingent character in different areas, brought about a new cosmology and made the question about divine action more relevant. The problem was that science could not understand and declare happenings in creation, solely from a physical point of view. In the post-modern world, reformed theology professes God as acting in both a transcendental and immanent way. A new cosmology required a reformulation of the traditional doctrine of Providence and testimony concerning divine agency. Polkinghorne, as a prominent scientist/theologian suggests that a Trinitarian God is acting in the cosmos and that both science and religion co-operate in a complementary way to display Godâs divine action. This proposal could be promising for reformed theology. ii. The core question in this study is: can Polkinghorneâs understanding of how God acts in the world, contribute to the broadening of a traditional doctrine of Providence? To answer this question, there must be a clear understanding concerning the relationship between science and religion. iii. The question of how God acts and Polkinghorneâs eventual contribution is derived from these different models. The present debate necessitates a new relationship between science and religion, as traditional approaches failed to appreciate the unity in creation. iv. Polkinghorneâs proposal on how God acts, links with other more recent models, which focus on an inter-disciplinary approach. This approach benefits from the insight obtained from both the physical and human sciences. v. This broad review leads to Polkinghorneâs cosmological proposal. His epistemology is based on critical realism that utilizes the concept of dual- aspect monism in order to defend an anti-reductionistic perspective on reality. This metaphysical outlook enables him to revaluate the physical reality from a Trinitarian confession of eschatological hope. vi. Polkinghorne suggests a complementary relationship between science and religion, where both disciplines can function harmoniously. Theology as equal partner of science answers the meta questions that transcend scientific observation. vii. Polkinghorne professes a Trinitarian God that is personally involved in his creation, in such a way, that His temporal and kenotic nature comes to the fore. This transcendental/immanent act of Godâs self-revelation, culminates in the incarnation of Jesus Christ as the Resurrected. viii. Acts of God are recognizable in a Natural Theology that respects the relationship with science. God acts holistically within an open cosmos that has been intelligently designed and is anthropically balanced. The conveyance of divine knowledge takes place within complex systems, like the chaos theory, which is an interaction between chance and necessity. This is recognizable to man that developed self-consciousness through a process of evolution and implies a process of continuous unfolding, from and towards complexity. Man is working in cooperation with God, who sometimes works under exceptional circumstances in extraordinary ways, of which the resurrection of Christ is a testimony. ix. A reformed understanding of Providence is traditionally divided into three different areas of divine action, namely upholding, governance and co-operation. The Trinitarian God maintains and governs the whole cosmos which culminates in the incarnation and resurrection of Christ. That is the strength of this approach. The primary focus is soteriological. The shortcoming on the other hand, is a limited cosmological focus and an under- estimation of scientific insights. These are two elements that necessitate this study. x. The methodological interaction of scientific hypotheses in Polkinghorneâs proposal is definitely strange to a traditional, reformed perspective. The central focus and starting point of his approach, namely a Trinitarian relationship that expresses itself in the resurrection of Jesus, agrees however with a traditional view. He offers a definite contribution towards the reformed doctrine. His contribution can be summarized as follows: xi. Firstly, a complementary relationship between science and religion affirms that divine action is acknowledged holistically as continuous cosmological events. xii. Secondly, through a new Natural theology, science, as conversation partner of theology, reveals Godâs excellence in His continuing self-announcement in creation. xiii. Thirdly, dipolarity, as potential reformed theological construction, shows promise to base divine action on Godâs faithfulness. xiv. Fourthly, God acts in a Trinitarian way through the interaction of chance and necessity in creation. A reformed understanding is challenged to harmonize a contingent reality with the confession of a faithful God taking care of his creation every moment. xv. Fifthly, panentheism does have a limited value within the reformed theology. It challenges a reformed approach to further reflect upon Godâs immanent presence in the world. xvi. In conclusion: in the light of the quantum era the standpoint on Providence in the Articles of Faith needs to be reformulated.

What does the Bible say God did when He created the heavens and the earth? The study begins by investigating genres of creation texts and stating hermeneutical principles. The claims of ten creation theories are evaluated by Bible creation texts. The ten creation theories investigated are: pre-creation chaos, initial chaos, title or summary, young earth scientific creationism, theistic big bang, old earth day-age progressive creation, literary framework, creation revealed in six days, gap or ruin-restoration, and historical land (Eden/Promised Land) creationism. The most exegetically supported claims of the ten theories suggest a combined eleventh theory. Four diagnostic questions sort all eleven theories into groups. The questions are: Does the Genesis 1 text indicate the days were six daylight-evening-nighttime-morning-cycle days, or six long day-age geologic eras? Did God create orderly cosmos and unfinished earth during the beginning, or was there chaos God transformed into cosmos in the six days? Were the stated life kinds created once, or twice? Did God create the heavens and earth in the beginning, or in the six days? The eleven theories are evaluated by Bible creation texts related to the question, and theories with claims counter to the creation texts are progressively eliminated. Only the eleventh combined theory emerges. Finally the most exegetically supported claims of the ten theories are correlated into a fully described eleventh combined creation theoryâtwo-stage Biblical creation (2SBC). Stage one: In the beginning time (rÄ'shît inherently means a time period) God created the heavens and the earth; but at the end of that time, earth was declared uninhabitable, uninhabited, and darkened. The perspective of the apparent Narrator of stage two was established. Stage two: By eight command units involving six day-night-cycle workdays God made planet earth lighted, habitable, and inhabited. (The Bible neither explicitly affirms nor explicitly denies time passage between the days, so caution is urged with Payneâs proposal.) The tôledôt (colophon?) in Genesis 2:4a ends the two-part narrative. Since the length of the beginning time is unstated by the Bible, two-stage Biblical creation claims a Biblically undated universe and earth creation (UEC).

Thesis (MTh)--Stellenbosch University, 2010. / ENGLISH ABSTRACT: In essence this thesis attempts to answer two questions: Broadly, what is “fundamentalism,” and particularly, “evangelical fundamentalism”? Ever since the terrorist attacks on the twin towers in New York on September 11, 2001, “fundamentalism” has become a synonymous term for these and any other militant Islamist attacks. Yet fundamentalism is historically an American and Protestant phenomenon. However, because fundamentalism is not merely a Protestant phenomenon but more distinctively a “sub-species” of nineteenth century evangelicalism in America, and because one cannot historically separate fundamentalism from evangelicalism, I prefer to adopt the term “evangelical fundamentalism.” Yet there is more to the term than simply defining it appropriately within a certain historical context. For example, many conservative evangelicals can neither be labeled, historically or theologically, as “fundamentalists” nor as “evangelical fundamentalists.” Definitions change over time. An understanding of the movement’s history—its resistance to modernity and engagement with postmodernity— will need to be examined as it opens up more questions concerning its identity and theology. After summarizing its historical development and evolution, I emphasize the fact that a simple definition does not exist—the movement is too heterogeneous. I therefore identify and adopt a plurality of senses or perspectives to the term and to what it means to be an “evangelical fundamentalist” today. / AFRIKAANSE OPSOMMING: In essensie poog hierdie tesis om twee vrae te beantwoord: Breedweg, wat is “fundamentalisme,” en in die besonder, “evangeliese fundamentalisme”? Sedert die terroriste-aanval op die tweelingtorings in New York op 11 September 2001, het “fundamentalisme” ‘n sinonieme term geword vir hierdie en soortgelyke militante Islamitiese aanvalle. Tog is fundamentalisme histories ‘n Amerikaanse en Protestantse fenomeen/verskynsel. Omdat fundamentalisme egter nie slegs ‘n protestantse fenomeen is nie, maar meer spesifiek ‘n “sub-spesie” van neëntiende eeuse evangeliekalisme of evangeliesgesindheid in Amerika, en omdat fundamentalisme en evangeliekalisme histories nie van mekaar geskei kan word nie, verkies ek om die term “evangeliese fundamentalisme” aan te neem. Daar is egter meer aan die term as om dit eenvoudig toepaslik binne ‘n sekere historiese konteks te definieer. Vele evangeliesgesindes kan byvoorbeeld nie histories of teologies as “fundamentaliste” of “evangeliese fundamentaliste” geëtiketeer word nie. Definisies verander met verloop van tyd. ‘n Begrip van die beweging se gekiedenis – sy weerstand teen modernisme en sy verbintenis met postmodernisme – sal ondersoek moet word aangesien dit meer vrae omtrent sy identiteit en teologie aan die lig bring. Na ‘n opsomming van sy historiese ontwikkeling en evolusie, belkemtoon ek die feit dat ‘n eenvoudige definisie nie bestaan nie – die beweging is te heterogeen. Ek identifiseer en verbind daarom ‘n pluraliteit/verskeidenheid van perspektiewe met die term of begrip van wat dit beteken om vandag ‘n “evangeliese fundamentalis” te wees.

Thesis (DTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: Due to the consciousness of religious pluralism and the need for peace amongst the religious communities of the world, the researcher considered, and herewith presents, the arguments for and against each of three traditional theological models for evaluating the relation between Christianity and other religions. Although this theological debate about the truth and salvific value of non- Christian views of life is important, and although the three approaches discussed each brings out important aspects that have to be considered in this debate, they were found to be limited in an important respect, namely, that they do not suggest practical strategic solutions for how Christians should relate to people who hold beliefs that differ from their own. With reference to the notion of an “ethic of embrace,” drawing on a number of New Testament texts as interpreted by theologians like Hans Küng, Miroslav Volf, Harold Nethland, Sam Storms, and Robert H. Stein, to name but a few, a strong case could be made for the necessity of such an ethic as a guideline for how the churches should interact with those who do not share their faith. It could be concluded that each of the three theoretical models, Particularism, Inclusivism and Pluralism, needs to be reconsidered from the perspective of an ethic of embrace. The researcher therefore inquired into the extent to which each of the theoretical models can be reconciled, and can indeed support and undergird, an ethic of embrace. Since, at least at face value, Particularism seems to raise most questions in this regard, it received particular attention. It was concluded that, also when applied in the context of the Particularist model, the ethics of embrace is the missing link that can help influence religiously motivated conflicts in a positive way. This allows for a more peaceable praxis as it not only addresses religious conflict in the world, but can also enable the Particularistic model to foster peace among religions and therefore, indirectly, peace among the nations of the world. The themes of reconciliation, tolerance, forgiveness and hospitality, which are interconnected with an ethic of embrace form an important part of chapter 5, with its focus on the truth and salvific significance of Jesus Christ reflected in his life as portrayed by Biblical witnesses. It is argued that He is not only the truth, or the one who spoke about the truth and his salvific significance, which is of central importance to the Particularistic model, but was able to demonstrate its practical application through the life He lived among humans. He demonstrated practically how the neighbour can be embraced in accordance with a particular understanding of the will of God. / AFRIKAANSE OPSOMMING: Hierdie tesis ondersoek die potensiaal van ’n etiek van omhelsing (“embrace”) aangesien drie tradisionele modelle in die teologie van die godsdienste, naamlik Partikularisme, Inklusivisme en Pluralisme, nie voldoende is om vrede tussen die verskillende gelowe van die wêreld te bevorder nie. Argumente ten gunste van en teen elke model, sowel as hulle sterk en swak punte, word behandel om duidelik aan te toon dat nie een van die drie modelle genoegsame praktiese strategiese metodes oplewer nie. Nadenke oor die waarheidsgehalte en moontlike verlossingskrag van nie-Christelike godsdienste, en oor Christene se wyse van interaksie met mense van ander gelowe, verskaf opsigself nie die nodige vrugbare praktiese riglyne nie. Met betrekking tot die idee van ’n etiek van omhelsing, het verskeie teoloë, waaronder Hans Küng, Miroslav Volf, Harold Nethland, Sam Storms, en Robert H. Stein, om net ’n paar te noem, sterk konstruktiewe argumente ontwikkel wat die idee van ’n etiek van omhelsing ondersteun en bevorder in verband met Christene se verhouding met mense van ander gelowe. Hierdie studie argumenteer ten slotte dat die drie teologiese modelle wat ondersoek is ’n etiek moet heroorweeg van ’n verhouding van omhelsing teenoor mense van ander gelowe, indien hulle tot vrede tussen mense van verskillende gelowe wil bydra. Die navorser ondersoek ook tot watter mate die drie modelle met ’n etiek van omhelsing versoen kan word. Aangesien Partikularisme skynbaar meer vrae in hierdie verband oproep, word dit veral deurdink. Die navorser kom dan tot die gevolgtrekking dat die etiek van omhelsing, in die konteks van Partikularisme, dalk die verlore skakel is wat, ook vir die Partikulariste, geweld onder die verskillende gelowe kan teenwerk. Dit kan moontlik nie slegs vreedsame verhoudings tussen die verskillende gelowe teweegbring nie, maar ook daartoe bydra dat Partikularisme in die teologiese debat tot geloofsvrede kan bydrae. Versoening, vergifnis, gasvryheid en toleransie is temas wat in verband met ’n etiek van omhelsing ter sprake kom, en vorm belangrike aspekte van hoofstuk 5, aangesien dit nie net in abstrakte sin die waarheidsgehalte en verlossingskrag van Christus sterk beklemtoon nie, maar ook die wyse waarop dit in sy lewe, soos die Bybelse getuies dit narratief skets, in ’n praktyk van omhelsing van die medemens gestalte gevind het.

Thesis (MTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: What are the predominant characteristics of the Refugee churches established in Europe in the mid‐sixteenth century? They are, undoubtedly, those of disputation and argument, dissension and fraction. But there are exceptions, the most notable of which is the English church in Geneva, which was formed in the autumn of 1555 and whose life officially ended when the last English exiles left Geneva in the spring of 1560. The origins of the church lay in the conflicts that had arisen over liturgy in the English church at Frankfurt and these conflicts continued later in Elizabethan England when the Marian exiles, many of them from Geneva, endeavoured to impose their vision of a truly Reformed church on the church of their homeland. For a short period – between the time spent at Frankfurt and the return to England – the English exiles in Geneva were a peaceable community at home with their maker and each other and created there a church that was broad rather than narrow in sympathy. The absence of conflict appears to have enlarged understanding and tolerance of others rather than narrowed it. This had much to do with the liturgy of the church which was one centered on prayer. It was also a liturgy that emphasized practicality, participation and community. The order of the church reflected its liturgy with, in a limited sense, a democratic rather than an authoritarian flavour. The failure of the Marian exiles to impose their view of a truly reformed church on the Elizabethan Church of England reminds us of the alternative approach to ecclesiological arrangements adopted in the Netherlands. While the Dutch Reformed church became the officially established public church of the Netherlands, it was nevertheless accepted, from inception, that only a minority of the population would become communicating members, a situation which has more flavour of the twentieth century than the sixteenth. But the ecclesiological arrangements in the Netherlands were unique and it is sad to record that the effect of the refugee churches was to harden confessional differences between Protestants of the Reformed and Lutheran traditions, making unity between them increasingly unlikely.

Thesis (MTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: In this thesis, we seek to highlight the possible implications, challenges and opportunities postmodernism has for evangelical ecclesiology. Informed by the ongoing conversation between the emerging church movement and mainstream evangelicals, we seek to determine how we account for our being and becoming the ecclesial people of God in Christ by the Spirit in the light of emerging postmodern realities. Taking postmodernism as an ally of post-colonialism and seeing negritude as its antecedent, we also seek to highlight the implications and opportunities these paradigms may have for our understanding of evangelical ecclesiology in our post-colonial, multi-ethnic African contexts. Perhaps these paradigms may enable a nuanced understanding of the theological motifs that inform our understanding of being the ecclesial community of God and enable an innovative space for articulating Afro-centric evangelical ecclesial expressions that are biblically faithful, theologically coherent, contextually relevant and socio-economically informed. / AFRIKAANSE OPSOMMING: "Geen opsomming"