Thesis (DTh)--Stellenbosch University, 2010. / ENGLISH ABSTRACT: The title of this study is . The Poor and the Public: An Exploration of Synergies between Black Theology and Public Theologies. In Chapter One, which is the introduction, the research question is posed namely, \What is the meaning and potential of Black Theology and Public Theologies for the calling of the church to address poverty in the world?. The chapter also outlines the structure of the study. In Chapter Two (Poverty . Some Conceptual Clarifications), an investigation of poverty was made. The investigation covered the meaning of poverty, the way poverty is determined, causes and effects of poverty, globalization and poverty, measures undertaken to eradicate poverty, and poverty and blackness. It is shown that poverty entails injustice, humiliation, helplessness, powerlessness, and insecurity. It is patently demonstrated that poverty is a reality to a greater majority of humanity, particularly, those who live in Africa. The majority of the poor are black people and many of them are wedged in a poverty trap. Globalization also affects the poor in both positive and negative ways. In the third chapter (A Cursory Overview of Biblical Perspectives on Poverty), it is argued that from the perspective of the Christian Scripture, poverty is an outrage and a form of oppression. Human selfishness is a hindrance to the eradication of poverty. However, God affirms and protects the poor. Therefore, the church must respond in such a manner as to make poverty history. Chapter Four (The Place and Priority of the Poor in Black Theological Discourses) investigates the role (the place and priority) of the poor in Black Theology. The sections examine the definition of Black Theology; the development of Black Theology in both the USA and South Africa; the methods of Black Theology, which include discussions on the sources of and approaches to Black Theology; the strengths and weaknesses of Black Theology, and contemporary trends in Black Theology. An analysis of Black Theology to establish the role that the poor play in its discourses is offered. It is shown that Black Theology gives priority to the poor. It recognizes that the triune God works with the poor, as the poor learn to love themselves enough to practice their total freedom and affirm their full humanity on earth just as heaven does. Black Theology, it is further argued, employs a robust approach of dealing with poverty through prophetic speaking in various modes. In the fifth chapter (The Place and Priority of the Poor in Public Theological Discourses), an investigation is made into the role, the place and priority of the poor in Public Theologies. The discussion includes the background of Public Theologies, i.e. origin and development of Public Theologies, its similarities and differences with other forms of theology, and some definitions of Public Theologies. This is then followed by a discussion of the sources of Public Theologies and the principles of Public Theologies, i.e. creation and liberation; vocation and covenant; moral law; sin and freedom; ecclesiology and Trinity; and Christology. An analysis is carried out of two approaches to Public Theologies namely the direct public involvement of churches and the public significance of congregational practices. Finally, the role of the poor y in Public Theology is examined. It is argued that the two approaches to Public Theologies complement each other, and that Public Theologies attend to the plight of the poor from both a perspective of the impact of congregational practices on poverty, and the more direct impact on poverty through appropriate technical analysis as well as the formulation and monitoring of public policies, which, sequentially, speak to situations of poverty. Chapter Six (Some Lessons for Black and Public Theological Discourses), the final chapter, brings Black Theology into dialogue with Public Theologies. Public Theologies become good news to the poor when it begins to use tools such as imaginative thinking, storytelling, naming the devil, technical analysis, and public policy matters. It is argued that Public Theologies can learn from Black Theology in the area of prophetic speaking on poverty especially with regard to criticism, envisioning, and storytelling. Conversely, Public Theologies could enrich Black Theology and all theological attempts to address poverty because they offer solutions in the area of technical analysis and policymaking. Since most of the poor people, globally, are black and live in Africa, Black and Public Theologies need to empower the church to respond to a legacy of despair in Africa, the dependency syndrome in Africa, Africa‘s indebtedness and Unfair Trade, and to encourage good governance in Africa. Some general remarks and recommendations to Black and Public Theologies are also offered. By speaking prophetically on poverty through the modes of criticism, envisioning, and storytelling as Black Theology does, by speaking prophetically through the modes of participation in technical analysis and policy making as Public Theologies do, and by exploring the potential of congregational practices for addressing poverty, both Black Theology and Public Theologies – in dialogue and partnership - become good news to the poor. / AFRIKAANSE OPSOMMING: Die titel van hierdie studie is – Die Armes en die Publieke: ‘n Ondersoek na die Sinergieë tussen Swart Teologie en Publieke Teologieë. Die navorsingsvraagstuk is – Wat is die betekenis en potensiaal van Swart Teologie en Publieke Teologieë vir die kerk se roeping om armoede in die wêreld te verlig? In hoofstuk 2 (Armoede – Konseptuele Verheldering) word armoede ondersoek aan die hand van die vraag wat armoede is, hoe armoede bepaal word, oorsake en gevolge van armoede, globalisasie en armoede, maatreëls wat geneem word om armoede uit te wis, en die verband tussen arm-wees en swart-wees. Daar word aangetoon dat armoede gelykstaande is aan ongeregtigheid, vernedering, hulpeloosheid, magteloosheid en onsekerheid. Hierdie hoofstuk toon duidelik dat armoede ‘n werklikheid is waarin die oorgrote meerderheid mense, veral dié in Afrika, hulle bevind. Die meeste armes is swart mense. Baie is vasgevang in die strik van armoede. Globalisasie beïnvloed die armes op positiewe sowel as negatiewe maniere. In hoofstuk 3 (‟n Beknopte Oorsig van Bybelse Perspektiewe op Armoede) word geargumenteer dat armoede, volgens die Christelike geskrifte, ‘n wandaad is. Dit is ‘n vorm van onderdrukking. Menslike selfsug belemmer die uitwissing van armoede. God erken en beskerm egter die armes. Gevolglik moet die kerk reageer op ‘n wyse wat armoede iets van die verlede sal maak. In hoofstuk 4 (Die Plek en Voorrang van die Armes in Swart-Teologiese diskoerse), word die rol (en die plek en voorrang) van die armes in Swart Teologie ondersoek. Die ondersoek is verdeel in afdelings oor die vraag wat Swart Teologie is; die ontwikkeling van Swart Teologie beide in die VSA en in Suid-Afrika; die metodes aangewend in Swart Teologie, wat insluit besprekings van die bronne van Swart Teologie en benaderings tot Swart Teologie; sterk en swak punte van Swart Teologie, asook hedendaagse tendense in Swart Teologie. ‘n Ontleding van Swart Teologie is gemaak ten einde vas te stel wat die rol is wat armes in die diskoerse daarvan speel. Daar word geargumenteer dat Swart Teologie die voorrang van die armes beklemtoon. Swart Teologie erken dat die drie-enige God met die armes werk namate die armes leer om lief genoeg vi vir hulleself te wees dat hulle hul volkome vryheid sal beoefen en hulle volle mensheid sal bevestig op aarde – net soos dit in die hemel is. Swart Teologie, so word geargumenteer, volg ‘n robuuste benadering tot die aanspreek van armoede deur profeties te spreek in verskillende modi. In hoofstuk 5 (Die Plek en Voorrang van die Armes in Publieke Teologie-diskoerse), is die rol, die plek en die voorrang van die armes in Publieke Teologieë ondersoek. Die ondersoek is verdeel in besprekings van die agtergrond van Publieke Teologieë, d.w.s. die oorsprong en ontwikkeling van Publieke Teologieë, die ooreenkomste en verskille wat dit vertoon met ander vorme van teologie, en ‘n aantal definisies van Publieke Teologieë. Dit word opgevolg deur ‘n bespreking van die bronne van Publieke Teologieë. Die beginsels van Publieke Teologieë word bespreek: skepping en bevryding; roeping en verbond; sedewet, sonde en vryheid; ekklesiologie en Triniteit, en Christologie. Hierop volg ‘n ontleding van twee benaderings tot Publieke Teologieë, naamlik die direkte openbare betrokkenheid van kerke en, tweedens, die publieke belang van gemeentelike praktyke. Ten slotte word die rol ondersoek wat die armes in Publieke Teologie speel. Daar word geargumenteer dat die twee benaderings tot Publieke Teologieë mekaar komplementeer en dat Publieke Teologieë op die lot van die armes ingestel is vanuit die perspektief van die impak van gemeentelike praktyke op armoede sowel as vanuit die meer direkte impak op armoede deur middel van gepaste tegniese ontleding en die formulering en monitering van openbare beleidsrigtings wat gevolglik tot omstandighede van armoede spreek. Hoofstuk 6 (Enkele Lesse vir Swart- en Publiek-Teologiese diskoerse) bied ‘n slotsom aan vir hierdie studie. Die voorgestelde lesse word uitgelig deur Swart Teologie met Publieke Teologieë in gesprek te laat tree. Daar word geargumenteer dat Publieke Teologieë goeie nuus vir die armes raak wanneer dit instrumente begin gebruik soos en deelneem aan verbeeldingryke denke, strorievertelling, die uitwys van die duiwel, tegniese ontleding en openbare beleidsaangeleenthede. Daar word verder aangevoer dat Publieke Teologieë by Swart Teologie kan leer oor profetiese spreke oor armoede, veral wat betref kritiek, visionering, en storievertelling. Publieke Teologieë, word geredeneer, verryk Swart Teologieë en alle teologiese pogings om armoede te verlig omdat dit hulle die dimensies van tegniese ontleding en beleidmaking bied. Omdat die meeste armes wêreldwyd swart Afrikane is, behoort Swart en Publieke Teologieë – so word geargumenteer – die kerk bemagtig om te reageer op ‘n vii nalatenskap van wanhoop in Afrika, ‘n afhanklikheidsindroom in Afrika, Afrika se skuldlas en onbillike handelspraktyke, en om goeie regering in Afrika aan te moedig. Enkele algemene opmerkings en aanbevelings word gemaak oor Swart en Publieke Teologië. Deur profeties te spreek oor armoede in die modi van kritiek, visioenering en storievertelling (soos Swart Teologie maak), en deur profeties te spreek in die modi van deelname aan tegniese ontleding en beleidmaking (soos Publieke Teologieë maak) en deur die potensiaal van gemeentelike praktyke om armoede aan te spreek, te ondersoek kan Swart Teologie en Publieke Teologieë – in dialoog en in vennootskap – goeie nuus vir die armes word.

Thesis (DTh)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: This thesis is a critical study of the work of John Rawls, political philosopher, and Reinhold Niebuhr, theologian. The work of these two scholars is brought into dialogue with theological thought to work towards a Christian notion of justice which seeks more than justice as fairness but realises the impossibility of perfect love in this world. Rawls’s two principles of justice form the basis of the discussion, with liberty placed prior to equality, and permissible inequalities only allowed when the weakest benefit. He excludes religion and moral reasoning from justice, essentially any thick theory of the good, in favour of the right; any conception of the good must be in agreement with the right and a thin theory of the good is necessary to guide people in the right direction. In his later works he accepts that people will mostly be guided by some moral or religious thought. Niebuhr believed that a prophetic religion combines an utmost seriousness about history with a transcendent norm. Hope, faith and love form the foundation of a call to a continual struggle for justice and equality. The boundaries in which justice is sought are being continually extended as global cooperation and dependence increase. Perfect justice would be a state of solidarity with no conflict of interests. Because people are a combination of vitality and reason, the social coherence of life can never be based on pure rationality. Our truth is never the truth; we are always subjective and prejudiced. There can be no universal rational standards of justice or neutrality in social struggle. Love is the primary law of nature and a fundamental requirement of social existence. We are called to involvement in society by the very nature of our justification by faith. Equality as the pinnacle of the ideal of justice points towards love as the final norm of justice; for equal justice is the realization of community under the conditions of sin. Justice as imperfect love aims for an equality which is increasingly inclusive and continuously creates space for people to live in harmony. In the final chapter, Rawls and Niebuhr are brought into critical discussion with other theologians. The Christian preference for the poor, an inherent part of theological justice begins the discussion. The importance of moral reasoning for justice comes into conflict with Rawls’s idea that there should be no thick theory of the good influencing justice. Human dignity is an important facet of justice. The inalienable dignity owed to every human being, created in the image of God, is an essential part of theology and can enrich secular theories of justice. Justice necessitates community. People learn how to behave in a way which is just, moral and ethical from their associations in communities. The church community can provide an important place where dialogue and learning can take place. The boundaries of justice are ever-increasing. Globalisation presents challenges to where and how justice is implemented and we become increasingly aware of how our actions affect other people. The responsibility of the struggle for justice is everincreasing. The eschatological hope and the specific way of life which can be offered by the church complete the Christian notion of justice. / AFRIKAANSE OPSOMMING: Hierdie tesis is ’n kritiese studie van die werk van die politieke filosoof John Rawls en die teoloog Reinhold Niebuhr. Hierdie denkers se werk word met teologiese nadenke in gesprek gebring om sodoende ’n Christelike idee van geregtigheid te vorm wat meer as billikheid wil wees, en wat terselfdertyd die onmoontlikheid van perfekte liefde in dié wêreld erken. Rawls se twee beginsels van geregtigheid vorm die basis van die argument, deurdat vryheid voor gelykheid geplaas word en met die enigste toelaatbare ongelykhede dié wat tot die swakstes se voordeel is. Hy maak nie gebruik van godsdienstige of morele arugmente om geregtigheid te begrond of vul nie – enige begrip van die goeie moet in ooreenstemming met die regte wees en slegs ’n dun teorie van die goeie is nodig om mense in die regte rigting te lei. Hy aanvaar in sy latere werk dat die meeste mense tog deur morele denke of godsdiens gelei sal word. Niebuhr glo dat ’n profetiese godsdiens ’n diepe erns met die geskiedenis met ’n transendente norm kombineer. Hoop, geloof en liefde vorm die grondslag van ’n oproep tot ’n voortdurende stryd om geregtigheid en gelykheid. Die beperkinge waarbinne geregtigheid gesoek word, word voortdurend uitgebrei soos globale samewerking en afhanklikheid verhoog. Volmaakte geregtigheid sou ’n toestand van solidariteit met geen konflik van belange wees. Omdat mense 'n kombinasie van vitaliteit en rede is, kan die sosiale kohesie van die lewe nooit op suiwer rasionaliteit gebaseer word nie. Óns waarheid is nooit dié waarheid nie en ons is altyd subjektief en bevooroordeeld. Daar kan geen universele rasionele standaarde van geregtigheid of neutraliteit in die sosiale stryd wees nie. Liefde is die primêre wet van die natuur en ’n fundamentele vereiste vir sosiale bestaan. Ons word geroep tot betrokkenheid in die samelewing op grond van die regverdigmaking deur geloof. Gelykheid as die toppunt van geregtigheid verwys na liefde as die finale norm van geregtigheid, want gelyke geregtigheid is die verwesenliking van die gemeenskap onder die voorwaardes van die sonde. Geregtigheid as onvolmaakte liefde het gelykheid wat toenemend inklusief is en voortdurend ruimte skep waar mense in harmonie kan lewe ten doel. In die laaste hoofstuk van hierdie studie word Rawls en Niebuhr in kritiese gesprek met ander teoloë gebring. Die bespreking begin met die Christelike voorrang vir die armes, ’n basiese element van teologiese geregtigheid. Die belang van morele redenering vir geregtigheid kom in konflik met Rawls se idee dat enige dik teorie van die goeie geregtigheid nie behoort te beïnvloed nie. Menswaardigheid is 'n belangrike faset van geregtigheid. Elke mens – as beeld van God – se onvervreembare waardigheid, vorm ’n noodsaaklike deel van die teologie en kan sekulêre teorieë van geregtigheid verryk. Geregtigheid vereis gemeenskap. Mense kan in gemeenskappe leer hoe om op te tree op 'n manier wat regverdig, moreel en eties is. Die kerk as gemeenskap kan 'n belangrike plek wees waar dialoog en opvoeding kan plaasvind. Die omvang van geregtigheid neem steeds toe. Globalisering bied uitdagings oor waar en hoe geregtigheid geïmplementeer behoort te word en ons raak meer bewus van hoe ons aksies ander mense beïnvloed. Die verantwoordelikheid vir die stryd om geregtigheid neem ook steeds toe. Die eskatologiese hoop en die manier van lewe wat die kerk kan aanbied voltooi die Christelike idee van geregtigheid.

Thesis (DTh)--Stellenbosch University, 2000. / ENGLISH ABSTRACT: Nineteenth century Presbyterian witness in South Africa provides us with a wonderful testimony of close work relationships between ministers that served independent colonial congregations and missionaries in native mission stations. However, these relationships remained good as long as these two streams of Presbyterianism were kept separate. Attempts to form one Church failed resulting to the formation of the Presbyterian Church in South Africa, a coming together of some mission and colonial congregations, in 1897. The majority of mission congregations stayed out of this union and formed themselves into the Bantu Presbyterian Church in 1923. From the beginning of the twentieth century the Ecumenical Movement posed a challenge to the world church, condemning her inability to live as the Body of Christ and as God's one big family. South Africa witnessed a deeper polarization of society through the rise of divisive nationalist ideas among Africans and Europeans. Churches did not escape this wave of thought. They also could not ignore the challenge by the World Council of Churches. Unity talks started just after 1923 and took a serious turn in 1959 under the heat of South Africa's racist policies. In the same year a Committee on Union Negotiations was appointed by both Churches. It had become very clear that a divided witness was a mockery of Presbyterian witness as well as of Christian witness in general. This was evident in continued conflict in areas where work overlapped. Africans in both Churches did not understand why there were two Presbyterian Churches. They changed Churches as it suited them sometimes to avoid disciplinary action. Whilst there was a desire to have the two Churches unite problems relating to,: 1. the laws of the land, the legal policy of the Government, that of separate development and an un-Christ-like attitude of Whites towards blacks weighed heavily in the minds of most people. 2. a distorted Christian understanding of the members of both Churches as the Body of Christ due to lack of theological reflection, 3. suspicion and mistrust of each other 4. and an inadequate or total lack of information on unity negotiations with decisions only at the top with very little or no input from most congregations derailed all attempts on union. There were genuine fears on both sides. Blacks had learnt never to trust white people. These negotiations came to an end in 1973 with the Presbyterian Church of Southern Africa voting in favour and the Bantu Presbyterian Church against. In 1994 another attempt was made. This time the laws of .the land had changed, Both Churches had come to accept the need to come together. Past hurts were addressed and this led to the formation of the Uniting Presbyterian Church in Southern Africa on the 26th September 1999. It is still not too late. We can still help make this union have real meaning to most people at grass root level. We must help people develop trust, create a strong theological base and mobilize them around a better understanding of the church. / AFRIKAANSE OPSOMMING: Negentiende eeuse Presbiteriaanse getuienis in Suid-Afrika verskaf aan ons 'n wonderlike getuienis van noue werksverhoudings tussen predikante, wat onafhanklike van koloniale gemeentes gedien het, en sendelinge wat die inheemse bevolking vanuit sendingstasies bedien het. Hierdie verhouding het goed gewerk solank as wat die twee Presbiteriaanse strome apart gehou is. Pogings om een kerk te vorm het misluk en aanleiding gegee tot die stigting van die Presbiteriaanse Kerk van Suid-Afrika deur die samevoeging van 'n aantal sendingstasies en koloniale gemeentes in 1897. Die meerderheid sendinggemeentes het egter buite hierdie kerkeenheid gebly en hulleself gedurende 1923 georganiseer as die "Bantu Presbyterian Chuch". Sedert die begin van die twintigste eeu het die Ekumeniese Beweging 'n uitdaging aan die Wereldkerk gerig deur haar onverrnoe tot uitlewing van "die liggaam van Christus" en "God se groot familie" te veroordeel. Suid-Afrika is verder gepolariseer deur die opkoms van verdelende nasionalistiese idees tussen die Swart en Wit gedeeltes van die bevolking. Die Kerke het nie ontsnap aan hierdie kennisgolf nie en hulle kon ook nie die uitdaging van die Wereldraad van Kerke ignoreer nie. Versoeningsgesprekke het net na 1923 begin en In ernstige wending in 1959 geneem veral as gevolg van Suid-Afrika se toenemende rassistiese beleidsrigtings. In dieselfde jaar is In Komitee van Eenheidsonderhandeling deur beide Kerke aangestel. Dit was duidelik dat die verdeelde geestelike uitlewing In bespotting van beide Presbiteriaanse sowel as Christelike getuienis gemaak het. Daar was volgehoue konflik binne areas waar werk oorvleuel het en Swartmense het nie verstaan waarom daar twee Presbiteriaanse Kerke was nie. Hulle het dan ook na willekeur van Kerk verander ten einde dissiplinere stappe te voorkom. Alhoewel daar 'n begeerte vir die vereniging van die twee kerke was is dit ernstig belemmer deur o.a.: 1. Die wette van die land, die regsbeleid van die Regering, afsonderlike ontwikkeling en In on-christelike houding van Blankes teenoor Swartes. 2. 'n Verwronge begrip van die Kerk (as Liggaam van Christus) onder gemeentelede, hoofsaaklik as gevolg van 'n gebrek aan teologiese refleksie. 3. Agterdog en wantroue en 4. 'n onvoldoende of selfs totale gebrek aan inligting oor eenheidsonderhandelings. Besluite is slegs in die topstruktuur geneem en daar was weinig of geen insette van die afsonderlike gemeentes nie. Bogenoemde faktore het aile pogings tot eenheid ontspoor, daar was werklike vrese aan beide kante en Swartes het 'n totale wantroue in Blankes ontwikkel. Die onderhandeling het in 1973 tot 'n einde gekom toe die Presbiteriaanse Kerk van Suidelike Afrika ten gunste van en die "Bantu Presbyterian Church" teen eenwording gestem het. 'n Verdere poging tot eenwording is in 1994 aangewend. Teen hierdie tyd was die landswette reeds gewysig en beide Kerke het die onderlinge behoefte aan mekaar besef. Verskille van die verled~ is aangespreek en die "United Presbyterian Church in South Africa" is op 26 September 1999 gestig. Hierdie eenwording was nie te laat nie en dit kan werklike betekenis vir mense op grondvlak he. Mense moet egter gehelp word om vertroue te ontwikkel, In sterk teologiese basis moet ontwikkel word en hulle moet gemobiliseer word tot 'n beter begrip van die kerk.

Thesis (MTh)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: The earth and her ecology is in crisis, which impacts upon both human and nonhuman communities. Not only due to the blame for ecological destruction that is attributed to humanity (and specifically also to the Christian religion), but also because of the destruction of species, environments and the natural habitat of living beings theology is asked of to step into its public and prophetic role in order to address the challenges in whichever way it can. David Kelsey’s enormous theological anthropology, Eccentric Existence (2009), probably provides opportunities for this, through its theological inquiry and (re)formulation of Christian traditions’ central doctrines and faith formulations. Kelsey’s main thesis is that God relates to all that is not God to create, draw into eschatological consummation, and reconcile. God relates to create the earth and her ecology. God relates to the earth and her ecology creatively (‘living on borrowed breath’) which entails that God relates “to” the earth and her ecology through the medium of address. The ultimate context of the earth and her ecology is therefore that of being directly and indirectly addressed by the triune God, through which it responds to its being called into being. The call that Kelsey describes, and therefore God’s creation of the earth and her ecology, is public and communal, involving both the radical freedom of otherness and the intimate nearness of sameness. God relates to bless the earth and her ecology creatively in God’s life-giving address, by enabling it to be alive and to bring forth life. The earth and her ecology, as particular instances or forms of life, is dynamic, persistent and frail. Creaturely reality involves being and having living bodies, through being created as dying life. The earth and her ecology not only lives, but is enabled to flourish, on borrowed breath. In this way, the earth and her ecology exists eccentrically, finding its reality and worth and being and value outside of itself, in God’s relating to bless it creatively. God relates to draw the earth and her ecology into eschatological consummation. God relates by drawing the earth and her ecology into eschatological consummation (‘living on borrowed time’) which stipulates that God relates “between” the earth and her ecology through the medium of promise. The ultimate context of the earth and her ecology is therefore that of being drawn into God’s own triune life and being called to participate in the glory of God. The earth and her ecology is defined by the absolute promise of eschatological blessing and the implicit promise of transformation in the present and in the future, which is God’s reaching out to all that is not God (also described as the missio Dei). The earth and her ecology, as particular instances or forms of life, stands under both God’s election (or ‘yes’) and God’s judgment (or ‘no’). The earth and her ecology not only lives, but is enabled to flourish, on borrowed time. In this way, the earth and her ecology exists eccentrically, finding its reality and worth and being and value outside of itself, in God’s relating to bless it eschatologically. God reconciles the earth and her ecology to Godself. God relates by reconciling the earth and her ecology through their multiple estrangements (‘living by another’s death’) and entails that God relates “amongst” the earth and her ecology through the medium of exchange. The ultimate context of the earth and her ecology is therefore that of being reconciled to God through its multiple estrangements and being drawn into the divine life of God Godself. Incarnation and what Kelsey calls ‘exchange’ – God incarnated in Jesus exchanging Godself with the earth and her ecology amidst processes of violence and destruction to transform their living death into true life – defines the earth and her ecology in this mode of relating. The earth and her ecology is reconciled with herself and with living beings and all of life through their reconciliation by and in God. God’s reconciliation is liberation and transformation of the earth and her ecology within particular times and places, within its particular contexts. The life of the earth and her ecology is therefore no longer tied to the fulfillment of certain functions or duties (or even vocations) that it may be subjected to or expected of, but lies solely in the worth and value that it finds in living and existing by the life and death of another, of God incarnate, of Jesus the Son. The earth and her ecology not only lives, but is enabled to flourish, by another’s death. In this way, the earth and her ecology exists eccentrically, finding its reality and worth and being and value outside of itself, in God’s relating to reconcile it through its multiple estrangements. God stands in relationship to the earth and her ecology in three ways that sustains and blesses it to flourish as mysterious living being that reflects the glory of the triune God. The appropriate response to this, respectively, is eccentric faith, eccentric hope and eccentric love. The earth and her ecology, like all living beings and all of life, exists eccentrically, through God that relates to it. / AFRIKAANSE OPSOMMING: Die aarde en haar ekologie is tans in krisis, wat impakteer op beide menslike en nie-menslike gemeenskappe. Nie net weens die skuld vir ekologiese verwoesting wat aan mense (en spesifiek ook aan die Christelike geloof) toegeskryf word nie, maar ook weens die verwoesting van spesies, omgewings en die natuurlike habitat van lewende wesens word daar van teologie gevra om in dié se publieke en profetiese rol in te tree en die uitdagings aan te spreek op welke manier dit ook al kan. David Kelsey se enorme teologiese antropologie, Eccentric Existence (2009), bied waarskynlik geleenthede hiervoor, deur die in-diepte teologiese ondersoek en (her)besinning van Christelike tradisies se sentrale doktrines en geloofstellinge waarmee dit besig is. Kelsey se hooftese is dat God in verhouding tree tot alles wat nie God is om te skep, in eskatologiese vervulling te bring, en te versoen. God tree in verhouding tot die aarde en haar ekologie deur dit te skep (waardeur dit op geleende asem leef), wat behels dat God ‘tot’ die aarde en haar ekologie in verhouding tree deur die medium van aanspraak. Die uiteindelike konteks van die aarde en haar ekologie is daarom dié wat direk en indirek aangespreek word deur die drie-enige God, deurdat dit reageer daarop dat dit geroep is tot bestaan. Die oproep wat Kelsey beskryf, en daarom God se skepping van die aarde en haar ekologie, is publiek en gemeenskaplik, en behels beide die radikale vryheid van andersheid en die intieme nabyheid van eendersheid. God seën die aarde en haar ekologie kreatief in God se lewegewende aanspraak, deur dit in staat te stel om te lewe en om lewe voort te bring. Die aarde en haar ekologie, as spesifieke lewensvorme, is dinamies, voortdurend en weerloos. Geskape realiteit behels beide om lewende liggame te hê en te wees. Die aarde en haar ekologie leef nie alleen nie, maar word in staat gestel om te floreer, op geleende asem. Op hierdie manier bestaan die aarde en haar ekologie eksentries, en vind dit die realiteit en waarde en wese buite ditself, in God wat in verhouding daartoe tree om dit kreatief te seën. God tree in verhouding tot die aarde en haar ekologie om dit in te bring in eskatologiese vervulling. God tree in verhouding tot die aarde en haar ekologie (waardeur dit op geleende tyd leef) wat bepaal dat God in verhouding staan ‘tussen’ die aarde en haar ekologie, deur die medium van belofte. Die uiteindelike konteks van die aarde en haar ekologie is daarom dié wat gebring word in God se eie drie-enige lewe en wat geroep word om deel te neem aan die glorie van God. Die aarde en haar ekologie word gedefinieer deur die absolute belofte van eskatologiese seën en die implisiete belofte van transformasie in die hede en in die toekoms, wat God se uitreiking na alles wat nie God is nie is (ook beskryf deur die missio Dei). Die aarde en haar ekologie, as spesifieke lewensvorme, staan onder beide God se verkiesing (God se ‘ja) en God se oordeel (God se ‘nee’). Die aarde en haar ekologie leef nie net nie, maar word in staat gestel om te floreer, op geleende asem. Op hierdie manier bestaan die aarde en haar ekologie eksentries, en vind dit die realiteit en waarde en wese buite ditself, in God wat in verhouding daartoe tree om dit eskatologies te seën. God versoen die aarde en haar ekologie tot Godself. God tree in verhouding tot die aarde en haar ekologie deur dit te versoen (waardeur dit leef deur ‘n ander se dood) en behels dat God ‘tussen’ die aarde en haar ekologie in verhouding tree deur die medium van vervanging. Die uiteindelike konteks van die aarde en haar ekologie is daarom die wat versoen is tot God deur hul veelvoudige vervreemdinge en wat ingebring word in die goddelike lewe van Godself. Inkarnasie en wat Kelsey noem ‘vervanging’ – God wat mens word in Jesus vervang Godself met die aarde en haar ekologie te midde prosesse van geweld en verwoesting om hul lewende dood te transformeer in ware lewe – definieer die aarde en haar ekologie in hierdie modus van verhouding. Die aarde en haar ekologie word versoen met haarself en met lewende wesens en die hele lewe deur hul versoening deur en in God. God se versoening is bevryding en transformasie van die aarde en haar ekologie binne spesifieke tye en plekke, binne hul spesifieke kontekste. Die lewe van die aarde en haar ekologie is daarom nie meer gebonde tot die vervulling van spesifieke funksies of pligte (of selfs roepinge) wat daarvan verwag word nie, maar lê alleen in die waarde wat dit vind daarin om te leef en bestaan deur die lewe van ‘n ander, van God-wat-mens-geword-het, van Jesus die Seun. Die aarde en haar ekologie leef nie alleen nie, maar word in staat gestel om te floreer, deur ‘n ander se dood. Op hierdie manier bestaan die aarde en haar ekologie eksentries, en vind dit haar realiteit en waarde en wese buite haarself, in God wat dit versoen deur veelvoudige vervreemdinge. God staan in verhouding tot die aarde en haar ekologie op drie maniere wat dit onderhou en dit seën om te floreer as geheimsinnige lewende wese wat die glorie van die drie-enige God reflekteer. Die gepaste reaksie hierop is, respektiewelik, eksentriese geloof, eksentriese hoop en eksentriese liefde. Die aarde en haar ekologie, soos alle lewende wense en die hele lewe, bestaan eksentries deur God wat in verhouding daarmee tree. / jme2012

Thesis (MTh)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: In the midst of suffering, poverty and moral crisis, many Africans have never been able to rely on Christ as the only Lord and Saviour of their lives. In spite of their regular church attendance to the Church, many of the Africans so called believers have never stopped worshipping Ancestors, consulting Sangomas, and using witchcrafts whenever things go wrong in their lives. Thus for many Africans Christ has been perceived incapable to respond to the crises of their lives, and the Church has been regarded irrelevant to address the issues of Africans. For many Africans, Christianity is just a formality. As a consequence, many of African believers are still under the bondage of sin and demons as many churches are struggling to appropriately apply the meaning of Christ’s work of salvation in practical ways in an African context. Therefore, in the light of the brokenness and sinfulness of humans and the existence of tragedy, on earth, especially on the African continent and its syncretism, this study investigates the meaning of Jesus Christ’s mediatorial work in His threefold office for the redemption and liberation of human beings in general, and how can the mediatorial work of Christ be effectively appropriated in light of African contexts. Since the aim in this work is to explore the meaning of Jesus Christ’s mediatorial work of salvation for human beings in general and the manner in which his work can be appropriated in the African context, in chapter one, we have presented the background in which the tragic condition of human beings in general, and of Africans in particular, is viewed in need for the redemptive mediatorial work of Christ in his threefold office. In chapter two, we discussed the background of the messianic threefold office of Christ in its biblical and historical origin and meaning, some objections to the notion of the threefold office of Christ and, finally, some contemporary interpretations of the threefold office of Christ. From chapter three to chapter five, we thus strived to explain each of the three offices of Christ in its biblical and historical origins; and in its messianic function; in chapter four, on the messianic priestly office, we explained the theological meaning of Christ’s atoning work. We also discussed the contemporary meaning for each office. Finally in chapter six, we have concluded our thesis with a proposed Christology. African theologians stress Jesus’ central place within African Christianity and that there is a critical need to articulate the reality and significance of Christ in relation to the lives of Africans. African theologians are encouraged to articulate the image of Christ who is able to inspire the Church and Christians in Africa to follow the path of reconciliation, justice, and peace. Constructing African Christologies of reconciliation, justice, and peace poses a fruitful challenge to African theologians and Christians. This task entails constructing a Christology in which there is a meeting place where Christ is conversing with the soul of Africa. The Christological approach that has often been proposed by many African theologians is a functional one, known as "a Christology from below." In this Christology the main emphasis is on what Christ has done for our salvation, rather than Christ’s nature. With a functional Christology some names have been attributed to Christ to describe his function: “Christ the Witch-Doctor”, “Christ the healer”, “Christ the Medicine man”, “Christ the Nganga”, “Christ the Chief”, “Christ the ancestor”, “Christ the liberator”, and “Christ the king”. It has been pointed out that Christology in Africa will be meaningful and empowering only when we translate it to our contextual situation in daily life. When Africans are absolutely certain that Jesus Christ is sufficiently able to address their profoundest African problems, they will be compelled to yield to Him as their Lord and saviour.

Thesis (MTh)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: In this study the researcher will reflect on the spirituality of Martin Luther as expressed in his letters to Philip Melanchthon written from Wartburg. Through such a reflection, based on biographical material, the researcher wishes to contribute to research that reflects on the spirituality of historical individuals. The first chapter will present a general introduction on how the researcher came to study the Spirituality of Martin Luther via inter alia a study on Dietrich Bonhoeffer. A short motivation will also be given on why biographical material (such as letters), the primary source for this study, should be seen as a suitable source for theological inquiry. The second chapter will reflect on a few contemporary works on Luther’s spirituality as well as the works of Scott Hendrix, Egil Grislis, Mark McIntosh and Sandra Schneiders to gain insight into the development of spirituality as a field of study and its current focus. The third chapter entails biographical accounts of Luther and Melanchthon with a primary focus on their lives up until Luther's safekeeping at Wartburg as well as a reflection on their friendship. The purpose will be to contextualize the letters and to give a better understanding of the people involved. The fourth chapter will summarize the content of the nine letters Luther wrote from Wartburg to Melanchthon. The summary will indicate the matters which were discussed between the two reformers and will be reflected on in order to find deeper insight into Luther's spirituality. Chapter five will consider matters of importance identified in chapter four, such as the Luther's identity and spirituality and his understanding and reference to Christ and God, while at Wartburg. The final chapter will reflect on the content of this study and the contribution that a study based on biographical material has to offer to spirituality as an academic discipline. / AFRIKAANSE OPSOMMING: In die studie wil die navorsers reflekteer oor die spiritualiteit van Martin Luther soos dit uitgedruk is in sy briewe aan Philip Melanchthon, geskryf vanaf Wartburg. Die hoop is om deur hierdie refleksie, gebaseer op biografiese material, ‘n bydrae te lewer tot navorsing wat reflekteer op die spiritualiteit van historiese individue. Die eerste hooftuk van die studie behels ‘n algemene inleiding wat sal verduidelik hoe die navorser daartoe gekom het om ‘n studie te doen oor die spiritualiteit van Martin Luther via, onder andere, ‘n voorafgaande studie oor Dietrich Bonhoeffer. ‘n Kort motivering sal ook gegee word hoekom biografiese materiaal (soos briewe), die primêre bron van dié studie, gesien kan word as ‘n gepaste bron vir teologiese ondersoek. In die tweede hoofstuk van die studie word daar gereflekteer oor sommige kontemporêre werke aangaande Luther se spiritualiteit asook die werke van Scott Hendrix, Egil Grislis, Mark McIntosh en Sandra Schneiders wat insig sal gee tot die ontwikkeling van spiritualiteit as ‘n studieveld. Die derde hoofstuk behels biografiese refleksies oor die lewens van Luther en Philip Melanchthon, met ‘n primêre fokus op hul lewens voordat Luther na Wartburg geneem is vir beskerming, asook ‘n refleksie op hul vriendskap. Die doel hiervan is om die briewe te kontekstualiseer en ‘n beter begrip van die betrokke mense te kry. In die vierde hoofstuk gee die navorser 'n opsomming van die inhoud van die nege briewe wat Luther vanaf Wartburg aan Melanchthon geskryf het. Dit sal ‘n aanduiding gee van die sake wat tussen die Hervormers bespreek was en waaroor verder reflekteer moet word vir dieper insigte tot Luther se spiritualiteit. Hoofstuk vyf fokus op die sake wat in hoofstuk vier geïdentifiseer is, asook Luther se identiteit en spiritualiteit en sy verstaan en verwysings na God en Christus. In die finale hoofstuk van die studie word daar gereflekteer oor die inhoud van die studie en die bydrae wat ‘n refleksie gebaseer op biografiese materiaal, te bied het aan spiritualiteit as ‘n akademiese veld.

Thesis (MTh)--Stellenbosch University, 2010. / ENGLISH ABSTRACT: Life in the present is never only about the present, but notably also about the past and the future. In this study the problematic of the representation of the past is addressed in search of a responsible historical hermeneutic. It is argued that historical hermeneutics is about the past, the present and the future, and, above all, the relation that exists between them. Historical hermeneutics facilitates our understanding of the past from our position in the present and creates meaningful ways in which we may anticipate the future. In this study I aim to contribute to the development of responsible historical hermeneutic for church and theology, especially in South Africa. To do so, I engage with the magisterial work of the French philosopher Paul Ricoeur, Mémoire, l’histoire, l’oubli who, I believe, proposes valuable signposts for us to reckon with on our way to a responsible historical hermeneutic. A general introduction is given to theological historiography and the development thereof in South Africa, pointing towards reasons why it is important for responsible historical hermeneutics to exist. The work of Paul Ricoeur is introduced as a valuable partner to dialogue with in this respect. A brief intellectual biography is given regarding Ricoeur’s work in order to indicate where and how his last work fits into and forms a part of his life’s work. The third chapter of the study is an outline and discussion of Ricoeur’s work, Memory, History, Forgetting. The discussion follows the order of Ricoeur’s work itself, and I try to indicate the main lines in Ricoeur’s argument, yet giving credit to him for the thorough way in which he deals with the respective themes by engaging the disciplines of philosophy, history, sociology, neurosciences etc. Subsequently I propose certain themes from Ricoeur’s work that is important for the church historian and historical theologian as signposts towards an adequate historiographical methodology. / AFRIKAANSE OPSOMMING: Lewe in die hede het nie net met die hede te make nie, maar op ‘n besondere manier ook met die verlede en die toekoms. In hierdie studie word die problematiek van die representasie van die verlede aangespreek in ‘n poging om verantwoordelike historiese hermeneutiek te bevorder. Die argument word gevoer dat historiese hermeneutiek te make het met die verlede, die hede, en die toekoms, en bowenal die verhouding waarin dit met mekaar staan. Historiese hermeneutiek fasiliteer ons verstaan van die verlede vanuit ons posisie in die hede en skep betekenisvolle maniere waarop die toekoms geantisipeer kan word. Die studie het ten doel om by te dra tot die ontwikkeling van verantwoordelike historiese hermeneutiek vir die kerk en vir teologie, veral in Suid-Afrika. Met hierdie doel voor oë, word die grootse werk van die Franse filosoof Paul Ricoeur, Mémoire, l’histoire, l’oubli, bestudeer. Die bruikbare bakens op weg na verantwoordelike historiese hermeneutiek wat Ricoeur voorstel, word uitgewys. ‘n Algemene inleiding tot teologiese historiografie en die ontwikkeling daarvan in Suid-Afrika word gegee, en die belangrikheid van verantwoordelike historiese hermeneutiek sodoende uitgewys. Die werk van Paul Ricoeur word daarna ingelei as ‘n waardevolle bron in hierdie gesprek. ‘n Opsommende intellektuele biografie van Ricoeur se werk word gegee om aan te dui waar en hoe Ricoeur se laaste werke aansluit by sy ander werke. Die derde hoofstuk van die studie is ‘n uiteensetting en bespreking van Ricoeur se werk, Mémoire, l’histoire, l’oubli. Die bespreking volg die verloop van Ricoeur se werk self, en daar word gepoog om die belangrikste lyne van Ricoeur se argument uit te lig. Terselfdertyd word erkenning gegee aan Ricoeur vir die deeglikheid waarmee hy met ‘n wye verskeidenheid temas en dissiplines omgaan: filosofie, geskiedenis, sosiologie, neurowetenskappe, ens. Ten slotte word sekere temas van Ricoeur se werk uitgelig wat belangrik is vir die kerkgeskiedkundige en die historiese teoloog as bakens op weg na ‘n voldoende historiografiese metodologie.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This study describes and analyses the problem of termination of pregnancy, with special attention to its prevalence in Kenya, where more than seven hundred abortions are performed daily on girls between fifteen and seventeen years of age. Although pregnancy termination is illegal in Kenya, its practice goes on in the rural villages, in homes, in urban streets and in private clinics. The research focuses on the ethical quest for human dignity in the context of the church’s response to the challenge of termination of pregnancy. It examines the perceptions and attitudes of various cadres of Christians, such as church ministers, doctors and lawyers, towards the problem. The study has been mainly through literature review of books, journals, magazines and newspapers, as well as through structured interviews and focus group discussions in Kisumu County of Kenya. Various viewpoints have been discussed and analysed with regard to the problem. The research proposes Martin Benjamin’s ethical theory of compromise as the most suitable means by which the church in Kenya can approach the challenge of termination of pregnancy. The theory finds support from Norman Geisler’s theory of graded absolutism as well as from a biblical analysis. Through the compromise theory, the research proposes that the church should lead in public advocacy for legalising pregnancy termination within the first six weeks of pregnancy in order to deal with pregnancies arising out of rape and incest. Findings from structured interviews and focused group discussions support the current legal framework that prohibits pregnancy termination, but reveal a desire for change in the way the church deals with members who get unplanned pregnancies and those who terminate the same. The research suggests, in addition, that the church’s role should emphasize counselling, teaching and pastoral care, rather than ex-communication and public rebuke. The church should avoid activism which seeks to keep abortion illegal at the expense of numerous Kenyans who do not necessarily submit to the church’s position. Within the church, and among those whom the church seeks to convert, the researcher upholds the church’s teaching of chastity and abstinence as the most effective preventive measures against abortion. The thesis proposes these measures as the means to ensuring human dignity within the church in relation to the ethical challenge of termination of pregnancy. / AFRIKAANSE OPSOMMING: Hierdie studie beskryf en ontleed die probleem van die beëindiging van swangerskap, met spesiale aandag aan die voorkoms daarvan in Kenia, waar meer as sewe-honderd aborsies daagliks uitgevoer word op meisies tussen vyftien en sewentien jaar oud. Hoewel swangerskap-beëindiging onwettig is in Kenia, vind dit steeds plaas in die plattelandse dorpies, in huise, in stedelike strate en in private klinieke. Die navorsing fokus op die etiese strewe na menswaardigheid in die lig van die kerk se reaksie op die uitdaging van die beëindiging van swangerskap. Dit ondersoek die persepsies en houdings van verskillende kaders van Christene, soos predikante, dokters en prokureurs, ten opsigte van die probleem. Die studie is hoofsaaklik gedoen deur ‘n literatuuroorsig van boeke, artikels, koerante en tydskrifte, sowel as deur middel van gestruktureerde onderhoude en fokus-groep besprekings in die distrik van Kisumu, Kenia. Verskillende standpunte word bespreek en ontleed met betrekking tot die probleem. Die navorsing stel Martin Benjamin se etiese teorie van kompromie voor as die mees geskikte manier waarop die kerk in Kenia die uitdaging van die beëindiging van swangerskap kan benader. Die teorie word ondersteun deur Norman Geisler se teorie van gegradeerde absolutisme sowel as deur 'n Bybelse analise. Deur die kompromie-teorie stel die navorsing voor dat die kerk leiding moet neem in openbare voorspraak vir die wettiging van swangerskap-beëindiging binne die eerste ses weke van swangerskappe wat voortspruit uit verkragting en bloedskande. Bevindinge van gestruktureerde onderhoude en gefokusde groepbesprekings ondersteun die huidige regsraamwerk wat swangerskap-beëindiging verbied, maar openbaar 'n begeerte vir 'n verandering in die manier waarop die kerk optree teenoor lede wat onbepland swanger raak en diegene wat aborsies kry. Die navorsing dui verder daarop dat die kerk se rol eerder moet fokus op berading, onderrig en pastorale sorg, as op ekskommunikasie en openbare teregwysing. Die kerk moet aktivisme vermy wat poog om aborsie onwettig te hou ten koste van die talle Keniane wat hulle nie noodwendig aan die kerk onderwerp nie. Binne die kerk, en onder diegene wat die kerk wil bekeer, ondersteun die navorser die kerk se lering van kuisheid en onthouding as die mees doeltreffende voorkomende maatreëls teen aborsie. Die tesis stel hierdie maatreëls voor as middele om menswaardigheid, met betrekking tot die etiese uitdaging van die beëindiging van swangerskap, binne die kerk te verseker.

Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: The goal of this thesis is to present a historical-theological inquiry regarding secular humanism in Malawi. Some Christians have tried to respond, but there has been no detailed historical-theological response from the Church or theologians, nor has there been any critical investigation into the philosophy and underlying assumptions of secular humanism (understood as a specific movement and a broader intellectual current). (SHOULD BE REMOVED) The study is both historical and theological in perspective. It is historical, in that secular humanism is dealt with from a historical dimension, whereby its development over centuries is traced and lessons are learnt on how to respond to this movement in Malawi today. This study is also theological, in that it explores whether Christian humanism can engage constructively with concerns raised by secular humanists. It describes secular humanism on the level of its underlying assumptions, which are laid bare and their possible weaknesses exposed. The researcher holds that a critique of the assumptions is of greater merit than that which ends only on the level of specific arguments. Such a method of critiquing is borrowed from Klaus Nürnberger, who in his book Richard Dawkins’ God Delusion: A Repentant Refutation, critiqued Dawkins on the level of assumptions as well as Alister and Joanna McGrath who, in their book The Dawkins Delusion? Atheist Fundamentalism and the Denial of the Divine, challenged Dawkins at representative points, leaving it to readers to judge the overall reliability of his evidence and position. This is not to throw away specific arguments for it is through such arguments that we discern assumptions. This study is a critical engagement with the assumptions of secular humanism in Malawi, with the goal of responding to the challenges posed by their critique of religiosity. The study seeks to offer a constructive and adequate way of engaging Secular humanists and at the same time, explores whether Christian humanism is ideal in engaging concerns raised by secular humanists. The Christian humanist John W. de Gruchy is studied. He drew from John Calvin and Dietrich Bonhoeffer and the study also shows how he made use of their insights. / AFRIKAANSE OPSOMMING: Die doel van hierdie tesis is om ‘n histories-teologiese ondersoek aangaande Sekulêre humanisme in Malawi in te stel. Sommige Christene het probeer reageer, maar tot dusver was daar nog nie ‘n georganiseerde en sistematiese histories-teologiese reaksie van die Kerk of teoloë nie, daar was ook nog nie enige kritiese ondersoek na die filosofie en onderliggende aannames van Sekulêre humanisme (hier verstaan as ‘n spesifieke beweging en ‘n breër intellektuele stroming). (SHOULD BE REMOVED) Hierdie studie is sowel histories as teologies in perspektief. Dit is histories, in dat Sekulêre humanisme vanuit ‘n historiese dimensie benader word, waardeur die ontwikkeling oor eeue heen gevolg word en lesse geleer word oor hoe om te reageer op hierdie beweging tans in Malawi. Die studie is ook teologies, in die sin dat dit van die aanname uitgaan dat Christelike humanisme konstruktief met die vraagstelling wat Sekulêre humaniste op die tafel plaas, kan omgaan. Dit beskryf Sekulêre humanisme op die vlak van die onderliggende aannames, wat uitgelig word en waarvan die moontlike swakhede ontbloot word. Die navorser voer aan dat ‘n kritiek van die aannames van groter meriete is as een wat eindig op die vlak van spesifieke argumente. Hierdie metode van kritisering word geleen van Klaus Nurnberger, wat is sy boek Richard Dawkins’ God Delusion: A Repentant Refutation, Dawkins kritiseer op die vlak van aannames, asook Alister en Joanna McGrath, wat in hulle boek The Dawkins Delusion? Atheist Fundamentalism and the Denial of the Divine, Dawkins op verteenwoordigende punte uitdaag, wat dit aan die lesers oorlaat om die oorhoofse geloofwaardigheid van sy bewyse en standpunt te bepaal. Dit is nie om spesifieke argumente weg te gooi nie, aangesien dit deur sulke argumente is wat ons aannames onderskei. Die studie is ‘n kritiese omgaan met die aannames en filosofie van Sekulêre humanisme in Malawi, met die doel om te reageer op die uitdagings wat deur hulle kritiek van godsdiens gebied word. Hierdie studie poog om op ’n konstruktiewe manier met Sekulêre humaniste om te gaan en bied terselfdertyd Christelike humanisme aan as die ideaal in die omgaan met die vraagstellings wat Sekulêre humaniste opper. Die Christelike humanis John W. de Gruchy is ‘n voorbeeld van hoe ‘n Christelike humanitiese veldtog uitgevoer kan word. Hy bou op Johannes Calvyn en Dietrich Bonhoeffer en die studie dui ook aan hoe hy van hulle insigte gebruik maak.

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