Thesis (DTh (Systematic Theology and Ecclesiology))—University of Stellenbosch, 2009. / ENGLISH ABSTRACT: This study is a critical investigation of a theological basis for believers and the Church of Central Africa Presbyterian in Malawi to support a culture of human dignity and human rights, and specifically in the light of the classic Reformed doctrine of atonement, as reflected in the works of Calvin and Barth and also the Westminster Confession. It is argued in this study that the very essence of public recognition and consistent implementation of human rights is far reaching when understood in the light of the Reformed view of the atonement. In fact, in important and influential studies on human rights in ecumenical Reformed circles, the support for human rights is normally based on other doctrines. This study, however, argues that Jesus’ earthly life, sayings or parables in the Gospel narrative are all integral to the atonement process according to classical Reformed understanding, and are of great importance and relevance as a transformative power for the renewed life of the Reformed Christians in Malawi. It is argued that such a transformative power is capable of leading Reformed Christians in Malawi to a different view concerning their reception and building of a human rights culture in Malawi. Other Reformed Christian responses to human rights do provide an excellent overview of the liberating power of Christ’s cross and resurrection, and how believers may understand and affirm their vocation in light of this. However, the claim of this dissertation is that a fuller and more faithful understanding of the atonement will assist Reformed Christians in Malawi to see more clearly the importance of a culture of human rights specifically for the more faithful practice of their own Reformed faith and piety. For that reason, the research study has two research questions. The main research question investigates the relationship between the classic Reformed doctrine of atonement and human rights. The secondary question inquires about the implications of the classic Reformed doctrine of atonement for the promotion of human rights in Malawi. Hence, the research study comprises of five chapters. Chapter 1 introduces the problem being research, whilst Chapter 2 argues for a more faithful understanding of the Reformed view of the atonement. Chapter 3 provides the necessary background for the Church of Central Africa Presbyterian and its involvement in political change, and its response to the introduction of human rights and freedoms in Malawi. Chapter 4 discusses human rights in Malawi, in light of the Reformed doctrine of the atonement. The last Chapter (Chapter 5) summarizes and makes conclusions. / AFRIKAANSE OPSOMMING: Hierdie studie is ‘n kritiese ondesoek van ‘n teologiese basis vir gelowiges en die Church of Central Africa Presbyterian in Malawi om ‘n kultuur van menswaardigheid en mensregte te ondersteun, spesifiek in die lig van die klassieke gereformeerde leerdtelling van versoening soos dit uitgebeeld word in die werke van Calvyn en Barth asook die Westminster Belydenis. Daar word in die studie geredeneer dat die wese van publieke erkenning vir en konsekwente toepassing van menseregte ver-reikend is wanneer dit verstaan word volgens die gereformeerde siening van versoening. Inderwaarheid is die steun vir menseregte in belangrike en invloedryke studies oor menseregte in ekumeniese gereformeerde kringe gewoonlik gebaseer op ander leerstellings. Hierde studie redeneer egter dat Jesus se aardse lewe, gesegdes en gelykenisse in die evangelies ‘n integrale deel van die klassieke gereformeerde verstaan van die versoeningsproses is, en uiters belangrik en relevant is as transformatiewe mag tot die hernude lewe van gereformeerde Christene in Malawi. Daar word geredeneer dat sodanige transformatiewe mag in staat is om gereformeerde Christene in Malawi te lei tot ‘n ander standpunt wat hul ontvanklikheid vir en vestiging van ‘n menseregte-kultuur in Malawi betref. Ander gereformeerde Christelike reaksies op menseregte bied ‘n uitstekende oorsig van die bevrydende mag van Christus se kruisiging en opstanding, en hoe gelowiges in die lig hiervan hul roeping kan verstaan en bevestig. Hierde dissertasie beweer egter dat ‘n voller, meer getroue verstaan van versoening gereformeerde Christene in Malawi sal help om die belang van ‘n menseeregte-kultuur duideliker te sien, juis vir ‘n meer getroue beoefening van hul eie geloof en piëteit. Die navorsingstudie fokus dus op twee navorsingsvrae. Die hoof-navorsingsvraag ondersoek die verhouding tussen die klassieke gereformeerde leerstelling van versoening en menseregte. Die sekondêre vraag kyk na die implikasies van die klassieke gereformeerde leerstelling oor versoening vir die vestiging van menseregte in Malawi. Die navorsingstudie bestaan uit vyf hoofstukke. Hoofstuk 1 stele die navorsingsvraag wat andersoek word, terwyl Hoofstuk 2 argumenteer vir ‘n meer getroue verstaan van die gereformeerde siening van versoening. Hoofstuk 3 gee agtergrond-inligting oor die Church of Central Africa Presbyterian, die kerk se betrokkenheid by politieke verandering en reaksie op die instel van menseregte en –vryhede in Malawi. Hoofstuk 4 bespreek menseregte in Malawi in die lig lig van die gereformeerde leerstelling oor versoening. Die laaste hoofstuk (Hoofstuk 5) som op en bereik ‘n slotsom.

Thesis (DTh (Systematic Theology and Ecclesiology))—University of Stellenbosch, 2008. / This study offers an overview, interpretation and critical evaluation of the theology of the Lutheran American theologian Robert Jenson. The first aim is to give an outline of his theology in such a way that the importance of the relation between God and time in his thought will become clear in this process. This study will therefore focus on specific themes in his theology and the implications for the current theological debate on time, eternity, history and God. The title was also the title of Jenson’s own early study of the work of Karl Barth, Alpha and Omega. Jenson’s theology is ecumenical by driven from the beginning to the end. He tries to formulate a theology for the one united church of the future. In his theology he thus focuses on early writers, the church fathers and on ecumenical confessions such as Nicea. He wants to get clarity why the church differs on certain points and investigates where it all started. He then brings his theology in connection with current Orthodox theologians, as well as with the Western theologians of different church traditions and tries to build on the common factors between them. His theology has an ecumenical aim, but it is first and foremost a theology written in reaction to postmodernism and especially the nihilism of his Western and primarily North-American cultural context. To find answers to these (ecumenical and nihilistic) questions, Jenson focuses on mainly three themes that will be discussed in this study: (1) the relation between time, eternity and Trinity, (2) the trinitarian identity and character of God, and (3) the importance of the narrative nature of theology. Jenson appropriates much of Karl Barth’s thought on the Trinity and on the Trinity’s relation to time and eternity but he draws much more radical implications and consequences. He therefore differs from Barth on these issues at critical points. Jenson stands in the tradition of eschatological and trinitarian theologians of the previous century and he builds his theology around these foci in order to serve his ecumenical aim. Finally the critical question is also asked whether and to what extent Jenson succeeds in his aim. It looks at the specific contributions Jenson made and which questions still remain unanswered regarding this key question for Christian faith, thought and life.

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, 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.

Thesis (DTh)--Stellenbosch University, 1979 / VOORWOORD: Miskien moet ons ons voorwoord met ‘n bekentenis begin. Dit is nou ruim 18jaar gelede dat ons ons navorsing oor Andrew Murray se teologie begin het. Gedurende hierdie tyd het ons die werk vir lang tye gestaak omdat ons ingrypende probleme met ons onderwerp gehad het. Dit het hierop neergekom dat ons nie Murray se teologie kon inpas of versoen met die gereformeerde tradisies van die N.G. Kerk nie. Liewer dus as om tot negatiewe resultate te kom, het ons ons versamelde stof en bevindinge altyd weer diep weggebêre. Maar, al het ons dit gedoen, kon ons Andrew Murray nooit heeltemal uit ons gedagtes ban nie. So het met die jare bewustelik en onbewustelik ‘n nuwe en meer ewewigtige benadering tot sy teologie gegroei. Ons het geleer om hom in die raamwerk van sy tyd te plaas wat vanself tot ‘n meer milde oordeel gelei het op die punte waarin ons van hom moes verskil. Dit was tog nie billik gewees nie om hom los te maak van die tye waarin hy geleef het en die teologiese klimaat wat hy geadem het, om hom dan uitsluitlik en streng vanuit calvinisties-gereformeerde oogpunt te beoordeel nie. Uit hierdie nuwe benadering het daar ‘n nuwe waardering vir Andrew Murray en sy geestelike grootheid gegroei en kon ons die studie uiteindelik voortsit en tot voltooing bring. Ons wil vertrou dat hierdie poging om Andrew Murray se vernaamste teologiese motiewe bloot te lê en hom te probeer verstaan, 'n nuwe belangstelling in sy geestel ike nalatenskap sal stimuleer. So pas het die jongste lewensbeskrywing van Andrew Murray deur ’n Amerikaanse skryfster, Leona Choy, ons ter hand gekom: Andrew Murray Apostle of Abiding Love, Fort Washington, 1978. In haar voorwoord sê sy: "The books of this spiritual giant of yesterday have influenced my own Christian life since I was in my teens. I could hardly understand their spiritual heights in my immaturity, but instinctively I knew that this man of God beckoned me to start climbing a mountain that would take a lifetime to scale. Through my years of academic preparation, then ministry for the Lord on the mission field and in varied types of Christian service, I read Murray’s books over and over, understanding new sentences which leaped into my spiritual horizon of need. I wrote dozens of poems sparked by phrases from his writings which spoke intensely to my spirit. I feel that I was nourished and sustained on Murray’s soundly Biblical teachings and draw to launch out into the deep with God.” As sy verder sê: “A contemporary biography of Andrew Murray is long overdue", bring dit ons onder die die indruk van hoe wydgelese Andrew Murray sestig jaar na sy dood nog steeds is. Eintlik het ons hier met iets verstommends te doen dat ‘n predikant van die N.G. Kerk in Suid-Afrika uit ‘n vorige eeu as't ware, nog so kontemporêr in die gedagtes van Amerikaners is. Ten slotte wil ons ons opregte dank betuig aan prof. F.J.M. Potgieter wat as ons promotor opgetree het tot met sy aftrede. My hartlike dank aan prof. W.D. Jonker wat hom in hierdie hoedanigheid opgevolg het en ons gedurende die afgelope jaar van intensiewe studie deur die finale stadiums van die werk met soveel onmisbare raad bedien het. Ongelukkig kan my moeder wat so belanggestel het in my werk oor Andrew Murray, nie hierdie gelukkige dag saam met ons belewe nie. As afgevaardigde na die stigtings-konferensie van die C.S.V. in die moederkerk op Stellenbosch het Andrew Murray ‘n onuitwisbare indruk op haar jong gemoed gelaat. Eindelik, ‘n laaste woord van dank aan my huisgenote wat my deur die jare met hulle geloof en belangstelling bygestaan het. In hierdie verband het vroutjie veral in die afgelope jaar van studie ‘n onmisbare rol gespeel.

Thesis (DTh (Systematic Theology and Ecclesiology))--University of Stellenbosch, 2005. / The purpose of this dissertation is to trace the development of Malawi’s Nkhoma Synod of the Church of Central Africa Presbyterian (CCAP) from a mission church in 1962 to a mature church today. In so doing, it asks, “How has Nkhoma Synod developed its self-understanding of being a church?”

Thesis (DTh)--Stellenbosch University, 2008. / The title of the study is “Socialization as a modus of moral formation in the church.” Specific attention is paid to the work of Johannes van der Ven on moral formation. Appreciation is expressed for Van der Ven’s interdisciplinary approach. He makes wide use of sources from philosophical and theological ethics, sociology, education, etc. Van der Ven does not only concentrate on First World scenarios, but also focuses attention on other areas, such as South Africa. His view of moral formation does not focus exclusively on the moral life of the individual, but also includes community life (primary groups) and the broader pluralistic context. His work, therefore, receives detailed attention. His methodology, theoretical viewpoints and identification of seven modi of moral formation receives attention. Furthermore, the relationship between morality and religion, education and communication is also discussed. This study therefore focuses attention on the following question: “The role of the church in socialising as a way of moral formation.” The structure of the study is as follows: The introductory chapter shows that societies today are characterised by moral problems and that there is an intense need for moral formation. The question and methodology of this study is explored against this background. In chapter 2 entitled: “A Theological rationale for moral formation”, the following aspects are discussed: , a theological rationale for moral formation; the relationship between life view and ethics/morals, the Bible and Christian ethics and a conclusion. In chapter 3: “Van der Ven’s theories for moral formation”, Van der Ven’s approach to moral formation, specifically to socialising as a way of moral formation, is explored. A short sketch of his intellectual biography is followed by his theoretical departure points and his approach to the 7 ways of moral formation. This view of socialising is awarded detailed attention. This description paved the way for the application of Van der Ven’s insights, which enjoys support from behavioural sciences, for the process of socialising in the church. In chapter 4, entitled: “The faith community as space for socialising and moral formation”, it is argument that congregational practices play an integral part in the process of socialising. The following aspects are discussed: the congregation as agents of the faith community, worship and socialising, baptism and socialising, holy community and socialising, role models and socialising, Christian education and socialising. The most important finding of the study is that Van der Ven’s approach helps the congregation to further the case for socialising by way of her practices. Socialising offers a way for the church to uphold her responsibilities to contribute to addressing the moral challenges of South Africa. Moral formation in South Africa and elsewhere in the world is very important. The church offers an indispensable space in which moral formation can take place.

Thesis (DTh (Systematic Theology and Ecclesiology)--Stellenbosch University, 2008. / Family violence, commonly known as domestic violence, is becoming a serious social problem – not only in the Western Cape but in the whole country. Most women are still victims of family violence caused by their spouses. Although family violence is a serious violation of human rights, it does not seem to be recognized as such in the Church and within some African communities. Family violence results in women experiencing serious physical, economic as well as health and psychological problems. Despite the fact that governments worldwide (including the South African government) have committed themselves through legislation, to addressing the abuse of women, most women are still experiencing family violence. Most women choose to be silent about their experiences of family violence and for various reasons, prefer to remain in such relationships. The reasons for their silence vary from one to another. This study is essentially a theological-ethical assessment. The aim of the study was to explore what could be the churches’ response and contribution in combating family violence in African communities in the Western Cape.

Thesis (DTh (Systematic Theology and Ecclesiology))—Stellenbosch University, 2008. / This study concerns the relationship between mysticism and social action (widely understood, as including political and economic action), or as it was formulated for centuries in the Christian tradition: the relationship between action and contemplation. Chapter 1 differentiates between different forms of Christian spirituality. Also, the reason for this study is stated: the apparent search amongst certain contemporary Reformed Christians for a more contemplative spirituality, while preserving the socially and politically involved character of Reformed spirituality. Chapter 2 investigates the origins and evelopment of contemplation (or “mysticism”, as it is commonly called today). Taking into account the history of the meaning of the term “mysticism”, a contemporary definition is sought that would address the changes, distortions and misconceptions that have developed over the centuries. A major focus in Chapter 2 is the relationship between action and contemplation/mysticism. This issue is reviewed with reference to its history, from patristic times until approximately the time of the Counter-reformation. The extent to which distortions regarding this issue have occurred, as well as possible subsequent corrections of these, are also examined in this chapter. In Chapter 3, a short overview is given of the recent revaluation and incorporation of mysticism alongside a commitment to social action in the theology of a number of prominent “mystical-political” Roman-Catholic theologians of the 20th century. The focus then shifts to the revaluation of mysticism and the reformulation of mystical-prophetic theology in the theological project of the 20th-century North American theologian David Tracy. Of especial importance is his use of the Ricoeurian methodology of “suspicion and retrieval” to retrieve and incorporate the Christian mystical tradition into his own theology, as this forms the ethodological basis for the next chapter. Chapter 4 takes the form of an “exercise of suspicion and retrieval” with a view to find and retrieve possible mystical elements in the Reformed tradition via an investigation into the history, way of life and spirituality of the Roman Catholic contemplative monastic order of the Carthusians – specifically their tradition of manibus praedicare and the manifestations thereof. Chapter 5 focuses on the theology and spirituality of the Dutch theologian K.H. (Kornelis) Miskotte as an example of a Reformed theologian in whose theology elements of both contemplation/mysticism and social action are present. Contrary to the views of many researchers into Miskotte’s theology (as well as Miskotte himself) it is concluded that: In light of the recent, sometimes retrieved, views of mysticism by present-day scholars of mysticism – as well as those of the mystical-political theologians, especially David Tracy – Miskotte’s spirituality can indeed be seen as a form of mystical-political spirituality. This is true despite some profound differences between the mystical-prophetic theologians and Tracy on the one hand and Miskotte on the other – differences that, however, stamp Miskotte’s mystical-political spirituality as authentically Reformed.