Thesis (DTh)--Stellenbosch University, 2000 / ENGLISH ABSTRACT: In seeking to evaluate a Christian ethic in the modern and postmodern world, we should first search for the ethical principles of modernism and of postmodernism. Thereafter, we should attempt to find a common ethical principle in both modernism and postmodernisrn. In this way we can establish whether or not modern and postmodern ethics approximate to Christian ethics. Modern ethics originated from and were established on the concept of 'the self or selfcentrism as defined in this thesis. More exactly, modern ethics were grounded on the basis of the 'reason' of the autonomous self. In this way modern ethics can be characterized by universal laws or universal norms. They served oppressive political norms. In modern times the rational ethics, therefore, correlated with the langauge of totalization and colonization. This modern ethical paradigm was criticized by postmodernists. Postmodernists deconstructed modernist universal norms which were constituted on the concept of 'the self. They discovered 'the other'. Thus the postmodern ethics were developed on the concept of 'the other'. Postmodern ethics are expressed in uncertainty and can be characterized as 'rninimalistic morality'. Even though modern ethics and postmodern ethics were established on different concepts, they have a common principle. We recognized that the this-worldly self-life centrism is a common principle of modern ethics and postmodern ethics. We established this in chapter 2. In Chapter 3 we studied the Christian ethics in the Bible. Christians must follow Christ. Christians must become the image of Christ. The Holy Spirit transforms us into the image of Christ. Therefore, Christ is the origin and model of Christian ethics. But we also investigated the reason why so many believers fail to live Christ-like life. We discovered that the this-worldly life centrism always hinders believers from becoming Christ-like people. We suggested that life-giving love is the core ethical principle in the Bible. In Chapter 4 we applied Biblical Christian ethics to the modern and postmodern world. We found that Christian ethics could not match up with modern and postmodern ethical principles in certain respects. Christian ethics are different from modern and postmodern ethics. From this application we proposed that Christian ethics are not expressed in either modern rationalism or postmodern deconstruction. We disclosed the reason why modern rational ethics and ethics of deconstruction cannot comprehend Christ-like ethics. Modern and postmodern ethics were not established on the model of Christ. Modern and postmodern ethics did not emphasize the life-giving love which Jesus portrayed. In this thesis, therefore, the conclusion is that Christian ethics must be Christ-centric ethics. The Christ-centric ethic that can counter postmodern life comes true in life-giving love. Countering modern rational ethics which are based on the concept of 'the self' or selfcentrism we, Christians, must emphasize suffering and self-giving by loving 'the other', for example: women, the isolated, and so on. Countering postmodern ethics of deconstruction based on the concept of 'the other', 'the other' must strive to become a Christ-like person rather than pursue his/her own perfect self-realization and liberation. / AFRIKAANSE OPSOMMING: Ten einde Christelike etiek in die moderne en postmoderne we reid te evalueer, moet ons eerstens soek vir 'n etiese beginsel ten opsigte van modernisme en postmodernisme, asook 'n gemeenskaplike etiese beginsel van sowel modernisme as postmodernisme. Slegs daarna kan ons klaarheid he of moderne en postmoderne etiek inpas in die Christelike etiek. Moderne etiek het ontstaan uit en is gebaseer op die konsep van 'die self of selfgesentreerdheid, soos na verwys is in hierdie tesis. Om meer presies te wees, moderne etiek het ontwikkel op die grondslag van die 'rede' van die outonome self. Dus kan die moderne etiek op die wyse uitdrukking vind in universele wette of norme. Dit het onderdrukkende politieke stelsels bedien. In moderne tye het die rasionele etiek dus ooreengestem met die taal van kolonialisme en 'n totalitere benadering. Hierdie moderne etiese paradigma is deur die postmoderniste gekritiseer. Postmoderniste het die universele norme gebaseer op die konsep van 'die self deur moderniste, afgetakel. Hulle het 'die ander' ontdek. Die postmoderne etiek is dus ontwikkel op die konsep van 'die ander '. Postmoderne etiek word uitgedruk in onsekerheid en kan gekarakteriseer word as 'geminimaliseerde moraliteit'. Alhoewel moderne etiek en postmoderne etiek op verskillende konsepte gevestig is, het hulle tog 'n gemeenskaplike beginsel. Ons het die gerigtheid op hierdie-wereldse selfgesentreerdheid herken as eie aan beide moderne etiek en postmoderne etiek. Ons het dit in hoofstuk 2 ondersoek. In hoofstuk 3 het ons Christelike etiek in die Bybel bestudeer. Christene moet navolgers van Christus wees. Christene moet Christusgelykvormig word. Die Heilige Gees herskep ons tot die beeld van Christus. Daarom is Christus die oorsprong en die model van Christelike etiek. Ons het ook die rede ondersoek waarom die dissipels Christus nie kon navolg nie. Ons het ontdek dat die hierdie-wereld lewensgesentreerdheid gelowiges altyd verhinder om Christusgelykvormige mense te word. Ons stel voor dat lewegewende liefde die kern etiese beginsel in die Bybel is. In hoofstuk 4 het ons Christelike etiek soos ons dit in die Bybel bestudeer het, toegepas op die moderne en postmoderne wereld. Ons het bevind dat die Christelike etiek op sekere punte nie in lyn gebring kan word met moderne en postmoderne etiek nie. Christelike etiek verskil van moderne en postmoderne etiek. Voortvloeiend uit hierdie toepassing het ons voorgestel dat die Christelike etiek nie kon ontstaan het vanuit die moderne rasionalisme en postmoderne dekonstruksie nie. Ons het die rede blootgele waarom moderne rasionele etiek en dekonstruktiewe etiek nie Christusgelykvormige etiek kan omvat nie. Moderne en postmoderne etiek is nie gevestig op die model van Christus nie. Moderne en postmoderne etiek is nie beklemtoon in die lewegewende liefde wat Jesus gedemonstreer het nie. Die gevolgtrekking in hierdie tesis is dus dat Christelike etiek Christus-sentriese etiek moet wees - Christus-sentriese etiek wat die postmoderne lewensuitkyk kan weerle deur 'n openbaring van lewegewende liefde. Om moderne rasionele etiek gebaseer op die konsep van' die self of selfgesentreerdheid te weerle, moet ons as Christene die klem laat val op lyding en om onsself te gee deur ander lief te he, byvoorbeeld: vroue, die gel soleerdes en ander. Ten einde postmoderne etiek se dekonstruksie gebaseer op 'die ander' te weerle, moet dit 'die ander' se mikpunt wees om Christusgelykvormig te word eerder as om sy volkome selfrealisering en bevryding na te streef.

Thesis (DTh)--Stellenbosch University, 2002 / ENGLISH ABSTRACT: How can believers live meaningful in our postmodern, disordered world? The thesis of this study is that the German theologian, Michael Weiker's exciting understanding of pluralism can assist people to get along in a new way in our complex world. This study is in essence a project that aims to assist people to orientate themselves within a world in which they are confronted on a daily basis with a variety of ethical choices, a plurality of lifestyles and values, as well as conflicting claims of the truth in a variety of cultures and religions. This study's point of departure is that Welker's understanding of pluralism can be expressed comprehensively by means of the law-gospel relationship in his work. Welker's understanding of law and gospel is presented as a midway between the clashing mono-hierarchical, dualistic and relativistic views of how theology, the church, believers as well as people outside the church, should orientate themselves within our pluralistic world. For Welker, pluralism is not something that should threaten people, but rather a fragile social phenomenon that should be loved and cherished by humankind. According to Welker, Christianity can contribute to this because the Christian canon, dogmas and church carry a pluralistic form as such. Chapter 1 demonstrates Weiker's definition of, as well as his positive attitude towards pluralism. According to Welker, pluralism must be structured. It signifies a fine balance between the associative and systemic dimensions of experience. The relationship between law and gospel in both the Biblical traditions and post modern cultures holds the key for him to the correct structuring of pluralism in the academic world, in modern societies as well as between cultures which are always threatened by either the mono-hierarchical or relativistic forms of pluralism. Chapter 2 indicates that according to Welker the law means that creation is constituted by associative, interdependent structural patterns, which promote and maintain life as such. Welker's understanding of the law means that, together with other postmodern theories, theology confirms the pluralistic nature of the world. The law balances the associative and systemic dimensions of pluralism by pluralising in judicial -, mercy - and cultural laws. The pluralism of the law in the Old Testament can help our modern world to structure the public sphere of society in such a way that justice and truth can be achieved in order to establish a collective future for all mankind. In Chapter 3 it becomes clear that sin can render the good law of God powerless and that all forms of pluralism are not necessarily good. For Welker, knowledge of creation (the law) means finite knowledge. Sin means for Welker the abolition and isolation of the associative character and interdependency of the differential spheres of creation. According to Welker, the absolutising of either the associative or the systemic dimensions of pluralism renders the law of God, as in Biblical traditions, powerless in modern societies. This in turn leads to chaotic relativism or to oppressing, totalitarian systemic forms of pluralism. The reality of sin means that it becomes impossible for theology to legitimise all postmodern theories, uncritically. The question remains, how is it possible to distinguish between good and bad forms of pluralism? Chapter 4 argues that Welker's understanding of the gospel can assist us with this problematic issue. The gospel, with the crucifixion and resurrection of Jesus Christ at its centre, signifies for Welker the revelation of the power of sin on the one hand, whilst on the other hand it reveals the freedom of the gospel. The cross of Christ exposes for Welker how the differential structural patterns of creation can degenerate in societies, whilst faith in the risen One signifies the revelation of the structural relations which is given in Christ. Christ's resurrection therefore means hope for creation. Welker argues that the Spirit maintains the associative and systemic dimensions of pluralism in creation. This is done by realising the intentions of the law, namely justice, mercy and complete knowledge of God in the public sphere of societies without uplifting the natural, social and cultural differentiation that exists between people and groups of people. The chaotic individualism and the mono-hierarchical degeneration of functional systems in our society lead to a feeling of powerlessness in modern societies. Opposed to this, the Spirit creates an alternative public community of holy ones that has not grown out of traditional, moral or political consensus. This community, associative and systemic, congregational and ecumenical, as body of the crucified and risen One, realises the kingdom of God universally under a variety of finite, particular circumstances in creation. Chapter 5 evaluates the practical results of Welker's law-gospel distinction. Pluralism can, according to Welker, easily be damaged within our mass- and functional societies. As alternative, people should learn to cherish and love pluralism. The benefit of Welker's law-gospel distinction is that it generates criteria, which can assist to distinguish between good and bad forms of pluralism. His drawing together of the associative and systemic dimensions of pluralism helps us to see that modern societies will gain nothing in falling back on personal and interpersonal experiences and reality constructions. People must rather accept the challenge to live complex, creative and interdisciplinary lives. / AFRIKAANSE OPSOMMING: Hoe kan gelowiges betekenisvol in ons komplekse, postmoderne, deurmekaar wereld leef? Die tese van die studie is dat die Duitse teoloog, Michael Welker, se opwindende verstaan van pluralisme, mense kan help om op In nuwe wyse in ons komplekse wereld oor die weg te kom. Die studie is ten diepste dus In lewensorienterende projek wat mense wil help om hulself te orienteer binne In wereld waar hul daagliks gekonfronteer word met In verskeidenheid van etiese keuses, In pluraliteit van lewensstyle en lewenswaardes en botsende waarheidsaansprake van verskillende kulture en godsdienste. Die studie werk met die vertrekpunt dat Welker se verstaan van pluralisme omvattend uitgedruk word deur die wet-evangelie verhouding in sy denke. Welker se verstaan van wet en evangelie word in die studie aangebied as middeweg tussen die botsende rnonohierarqiese, dualistiese en relatiwistiese standpunte van hoe die teologie, kerk, gelowiges, maar ook mense buite die kerk, hulself binne ons pluralistiese ieefwereld moet orienteer. Pluralisme is vir Welker nie iets wat mense bedreig nie, maar In brose samelewingsverskynsel wat mense moet liefhe en koester. Die Christendom kan volgens hom hiertoe In bydrae maak omdat die christelike kanon, leerstukke, en kerk as sodanig In pluralistiese gestalte dra. In hoofstuk 1 word aangetoon hoekom Welker so positief is oor pluralisme en hoe hy dit definieer. Pluralisme moet volgens Welker gestruktureer word en beteken vir hom In fyn balans tussen die assosiatiewe en sistemiese dimensies van ervaring. Die verhouding tussen wet en evangelie in die Bybelse tradisies en postmoderne kulture hou vir hom die sleutel tot die regte strukturering van pluralisme in die akademie, in moderne samelewings en tussen verskillende kulture wat altyd deur monohierarpiese 6f relatiwistiese vorme van pluralisme bedreig word. In hoofstuk 2 word aangetoon dat die wet vir Welker beteken dat die skepping uit assosiatiewe, interafhanklike strukturele patrone opgebou is wat lewe as sodanig bevorder en in stand hou. Welker se verstaan van die wet beteken dat die teologie saam met ander postmoderne teoriee die pluralistiese aard van die wereld bevestig. Die wet in die Ou- Testament balanseer vir Welker die assosiatiewe en sistemiese dimensies van pluralisme deur in geregtigheids-, barmhartigheids- en kultiese kodes te pluraliseer. Die pluralistiese struktuur van die wet kan moderne samelewings begelei om pluralisme so te struktureer dat die soeke na geregtigheid en waarheid realiseer word. In hoofstuk 3 word dit duidelik dat die sonde die goeie wet van God magteloos kan maak en dat aile vorme van pluralisme nie noodwendig goed is nie. Kennis van die wet of skeppingskennis beteken vir Welker eindigheidskennis. Sonde beteken vir hom die opheffing en isolering van die assosiatiewe, interafhanklikheid van die differensiele sfere van die skepping. Volgens Welker word die wet van God, net soos in die Bybelse tradisies, ook in moderne samelewings magteloos gemaak deur die verabsolutering van 6f die assosiatiewe of sistemiese dimensies van pluralisme wat aanleiding gee tot chaotiese relatiwisme of onderdrukkende, totalitere sistemiese vorme van pluralisme. Die sonde beteken dat dit vir die teologie onmoontlik is om postmoderne teoriee, wat onkrities is teenoor die pluralismes van ons samelewings, sondermeer te legitimeer. Die vraag is hoe dit moontlik is om in die strukturering van ons pluralistiese wereld tussen goeie en slegte vorms van pluralisme te onderskei? In hoofstuk 4 word aangevoer dat Welker se verstaan van die evangelie ons hiermee kan help. Die evangelie, met die kruisiging en opstanding van Jesus Christus as middelpunt, beteken vir Welker enersyds die openbaring van die mag van die sonde, en andersyds die onthulling van die vryheid van die evangelie. Die kruis van Christus is vir Welker die openbaring van hoe die differensiele strukturele patrone van die skepping in samelewings kan verword, terwyl geloof in die Opgestane Een die onthulling van die strukturele relasies wat in Christus gegee is, beteken. Christus se opstanding beteken dus hoop vir die skepping. Die Gees hou volgens Welker die assosiatiewe en sistemiese dimensies van pluralisme in die skepping in stand deur op In pluralistiese wyse die intensies van die wet, naamlik geregtigheid, barmhartigheid en volkome Godskennis in die publieke sfeer van samelewings, te realiseer sonder om die natuurlike, sosiale en kulturele differensiasie tussen mense, groepe en groepe mense op te hef. Teenoor chaotiese individualisme en die rnonohierarqiese verwording van funksionele sisteme wat aanleiding gee tot die ervaring van magteloosheid in moderne samelewings, skep die Gees volgens Welker, In alternatiewe publieke sfeer wat nie uit tradisionele morele of politieke konsensus groei nie. 'n Gemeenskap van heiliges, wat as liggaam van die gekruisigde en opgestane Een, assosiatief en sistemies, gemeentelik en ekumenies, die koninkryk van God, universeel onder In veelheid van eindige, partikuliere omstandighede in die skepping, realiseer. In hoofstuk 5 word die resultate van Welker se wet-evangelie onderskeid geevalueer. Volgens Welker kan pluralisme maklik skade Iy binne ons rnassa- en funksionele samelewings en daarom het mense die opdrag om pluralisme lief te he en te koester. Die winspunte van Welker se wet-evangelie onderskeid is dat dit kriteria genereer wat help om tussen goeie en slegte vorme van pluralisme te onderskei. Welker se byeenhou van die assosiatiewe en sistemiese dimensies van pluralisme help ons om veral in te sien dat dit moderne mense nie veel gaan baat om terug te val op persoonlike en interpersoonlike ervarings en werklikheidskonstruksies nie, maar dat mense die uitdaging moet aanvaar om kompleks, kreatief en interdissipliner te leer leef.

Thesis (DTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This dissertation concerns the implications of the doctrine of the Trinity and the debate about women in ministry. The first chapter serves as introduction to the debate regarding men and women in the church as well as introduction to the doctrine of the Trinity. In the former, anthropology and ecclesiology very rarely get awarded equal discussion. More important, they are both influenced by the doctrine of God but little attention is given to these influences. The recent renaissance in trinitarian theology gives new opportunities in this regard. It is not without danger of projection, but we can do this because humankind is created in the image of God. Because the image of God firstly says something about God, chapter 2 deals with the doctrine of God in terms of the Trinity. The question is whether a relational understanding provides a justified vision on the doctrine of the Trinity. There are four topics discussed: (1) the One and Three, (2) the economic and immanent Trinity, (3) subordination, (4) language. Chapter 3 is about the traditional rational interpretation of the imago Dei who has been dominant throughout history. This is based upon the Deo uno understanding and has to do with (1) substance (2) carnality (3) the fall (4) masculinity. Due to the Reformation there was more attention for the Christological interpretation. It points to a more relational aspect but it could easily still be interpreted in a rational and an individualistic manner. The pneumatology is mostly ignored. Chapter 4 argues that speaking of imago Trinitatis instead of imago Dei deserves preference. The imago Trinitatis points to the importance of relationships, with God, neighbour and nature. After exploring definitions, there can be stated that masculinity and femininity together point to relationality. Regarding the issue of subordination, from a trinitarian mindset the relationship between men and women should be understood as a relationship of mutual submission. In chapter 5, firstly the understanding of imago Dei is discussed regarding ecclesiology and the ministry. The unity of the church and the Christological representation has been dominant throughout history. It could cause the exclusion of the Holy Spirit and women from the ministry. If the Church is seen rather as imago Trinitatis, the relationship between God and human, individual and community is expressed. For the ministry the starting point must be in the ministry of all believers. From a relational point of view the ordained ministry points to a different relationship with the congregation. The thematic of subordinance plays a large role in the question about whether women should be allowed into the ordained ministries, but mutual submission must be the central point. This is also seen in the use of feminine language in ecclesiology which points to an intimate relationship between God and the church. Only when men and women work together in the ordained ministry they represent the imago Trinitatis. Chapter 6 provides an overview of the study, drawes conclusions and gives practical recommendations. / AFRIKAANSE OPSOMMING: Hierdie dissertasie gaan oor die implikasies van die godsleer vir die debat oor vroue in die amp. Die eerste hoofstuk dien as ’n inleiding op al twee onderwerpe. In die debat oor mans en vroue in die kerk is daar min aandag vir hoe die antropologie en ekklesiologie beïnvloed word deur die godsleer. Die onlangse renaissanse in trinitariese teologie gee nuwe moontlikhede om te kyk watter implikasies die godsleer het vir die antropologie en ekklesiologie. Al is daar die gevaar van projeksie, die verbinding tussen die onderwerpe kan gemaak word omdat die mens geskep is na die beeld van God. Omdat die beeld van God eerste iets sê oor God, word die dogma van die Triniteit bespreek in hoofstuk 2. Die vraag is of relasionaliteit help om ’n verantwoorde verstaan van die dogma te gee. Vier onderwerpe word behandel: 1. Die verhouding tussen die Deo uno en die Deo trino. 2. Die verhouding tussen die ekonomiese en immanente Triniteit. 3. Subordinasie in die Godheid. 4. Trinitariese taalgebruik. Hoofdstuk drie gaan oor die dominante rasionele interpretasie van die imago Dei. Dit is gebaseer op die Deo uno en het te make met substansie, liggaamlikheid, die sondeval en manlikheid. Deur die Reformasie het meer aandag gekom vir die Christologie en daardeur vir relasionaliteit, maar die pneumatologie kry min aandag en dit bly primêr gerig op die rasionele, die individu en die manlike geslag. Hoofdstuk vier argumenteer dat dit beter is om van imago Trinitatis as van imago Dei te praat, omdat die verhouding met die Triniteit en mense onderling sentraal staan. Manlik en vroulik is deel van die beeld van God en wys op die belang van verhoudings. Vanuit ’n trinitariese oogpunt moet subordinasie verstaan word vanuit wederkerige onderdanigheid. Hoofdstuk vyf bespreek eerstens die tradisionele imago Dei verstaan vir die ekklesiologie en geordineerde bediening. In die geskiedenis en tans speel eenheid en Christologiese representasie ’n dominante rol. Dit kan maak dat die Heilige Gees geen aandag kry nie asook dat vroue uitgesluit word van die geordineerde bediening. As die kerk egter gesien word as imago Trinitatis staan die verhouding tussen God en mens, individu en gemeenskap sentraal. Vanuit ’n relasionele oogpunt is die geordineerde bediening ’n ander verhouding met die gemeente. Subordinasie moet verwerp word op grond van geslag, en wederkerige onderdanigheid moet vanuit trinitariese perspektief verkies word. Dit is ook sigbaar in die vroulike ekklesiologiese terminologie. Dit wys op die intieme verhouding tussen God en die kerk. Manne én vroue verteenwoordig die bruid. Net wanneer hulle saamwerk in die geordineerde bediening verteenwoordig hulle die imago Trinitatis. Hoofdstuk 6 gee ’n oorsig van die ondersoek en maak verskillende gevolgtrekkings asook aanbevelings.

Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This dissertation is an attempt to show the centrality of prayer in the Christian life, in faith and obedience, according to Karl Barth. It is argued that the Christian life was not the focus of Barth’s theology. The focus of his theology was the divine reality upon which the Christian life is grounded and in which it continually finds its own reality. In its correspondence to and dependence upon God’s reality, God’s Word and work, the Christian life is for Barth both faith and obedience, and at the core of faith and obedience, it is prayer. The inseparable relationship between faith, obedience and prayer, is not due to the nature of humanity, the Christian, or even the Christian life as such, but due to the divine reality which gives faith, obedience and prayer its reality. Faith and obedience are inseparably related. Both are equally impossible for humanity by its own power and capacity. It is only by the grace of God in Jesus Christ, by the power of the Holy Spirit, that humanity is justified and sanctified, thus turning its unbelief into faith and its disobedience into obedience. The unity of faith and obedience lies therein that they both form part of the one event of the reconciliation between God and humanity, which is accomplished in Jesus Christ. Both form part of the Self-revelation of this reconciliation by God’s Word. The reconciliation between God and humanity, revealed by the Word of God, does not depend on faith and obedience, but is effective by its own power and grace, which brings both faith and obedience simultaneously into existence. The reality of faith and obedience is a hidden reality, a divine reality, an eschatological reality, which is not externally observable, but can only be believed in faith, to which we are moving in obedience, and which we ask for in prayer. Faith and prayer are also inseparably related. Faith, knowledge of God, is a personal response to God’s gracious and miraculous Self-revelation, which humanity cannot produce by its own power. And therefore faith is to pray. Faith is always praying, for God’s Self-revelation never becomes the possession of the believer, but is always given anew, thus necessitating faith to always ask anew for God’s Self-revelation. Faith knows God in personal response, knows God in asking always anew, and therefore knows God in prayer. Faith only has knowledge of God by talking to God, by responding in prayer to God’s prior Self-revelation to faith, and by asking for God to reveal God-self always anew. Obedience and prayer are also inseparably related. Both obedience and prayer exist in the freedom of being bound unconditionally to God’s action and Word. Freedom is not freedom from obligation, but the freedom of living within the claim of God’s lordship over our lives. The freedom of obedience is the freedom to act in reaction to the action of God. It is the liberation from pondering over different possibilities, and the freedom for living in the one and only path laid before it, the path of obedience. The freedom of prayer is the freedom to respond in correspondence to the Word of God, by which it is addressed and claimed. It is the liberation from all other voices and claims, and the freedom to give witness to the one and only voice which claims its life in totality. Faith, prayer and obedience are inseparably related. All three form part of the one Christian life lived under the Lord, who is Lord over the whole of creation, and who is Lord over the whole of the Christian life. In faith, obedience and prayer the Christian lives in correspondence to God’s lordship over the world, the church and the individual. Becoming a Christian, means believing in Jesus Christ. It means continually looking away from oneself, to Jesus Christ, who justifies humanity despite its unbelief, despite its pride, despite its faith in itself. Faith discards trust in itself, and trusts Jesus Christ completely. Being a Christian, means obeying Jesus Christ. It means to surrender to Jesus Christ as the only Lord whom one is to obey in life and in death. As Jesus Christ sanctifies disobedient and slothful humanity, obedience is the freedom to rise and follow Jesus. Acting as a Christian, means praying with Jesus Christ. It means to ask in the Name of Jesus Christ, in the power and presence of Jesus Christ, in the grace and lordship of Jesus Christ, that we will be able to believe what we cannot believe by our own power, and that we will be able to obey what we cannot obey by our own power. / AFRIKAANSE OPSOMMING: Hierdie proefskrif is ‘n poging om aan te dui dat gebed in die hart staan van die Christelike lewe, in beide geloof en gehoorsaamheid, volgens die teologie van Karl Barth. In hierdie studie word aangevoer dat die Christelike lewe nie die fokus van Barth se teologie was nie. Die fokus van sy teologie was die Goddelike werklikheid waarop die Christelike lewe gegrond is en vanwaar dit voortdurend ‘n eie werklikheid ontvang. In ooreenstemming met en in afhanklikheid van God se werklikheid, God se Woord en werk, is die Christelike lewe volgens Barth gelyktydig geloof en gehoorsaamheid, en in die kern van geloof en gehoorsaamheid, staan gebed. Die onskeibare verhouding tussen geloof, gehoorsaamheid en gebed, is nie vanweë die aard van die mens, die Christen, of selfs die Christelike lewe in sigself nie, maar vanweë die Goddelike realiteit wat aan geloof, gehoorsaamheid en gebed hul werklikheid skenk. Geloof en gehoorsaamheid staan in ‘n onskeibare verband tot mekaar. Beide is ewe onmoontlik vir mense in hul eie krag and vermoë. Dit is net deur die genade van God in Jesus Christus, deur die krag van die Heilige Gees, dat die mensdom geregverdig en geheilig word, waardeur ongeloof in geloof, en ongehoorsaamheid in gehoorsaamheid verander word. Die eenheid van geloof en gehoorsaamheid lê daarin dat beide deel uitmaak van die een gebeurtenis van versoening tussen God en mens, wat in Jesus Christus plaasvind. Beide maak deel uit van die Self-openbaring van hierdie versoening deur God se Woord. Die versoening tussen God en mens, wat die Woord van God openbaar, is nie afhanklik van geloof en gehoorsaamheid nie, maar is effektief in eie krag, deur genade, en dit bring beide geloof en gehoorsaamheid tot stand. Die werklikheid van geloof en gehoorsaamheid is ‘n verborge werklikheid, ‘n Goddelike werklikheid, ‘n eskatologiese werklikheid, wat nie van buite waarneembaar is nie, maar wat slegs in geloof geglo kan word, waarnatoe ons beweeg in gehoorsaamheid, en waarvoor ons vra in gebed. Geloof en gebed staan ook in ‘n onskeibare verband tot mekaar. Geloof, kennis van God, is ‘n persoonlike antwoord op God se genadige en wonderbaarlike Self-openbaring, wat die mens nie in eie krag kan skep nie. En daarom is geloof om te bid. Geloof bid voortdurend, want God se Self-openbaring raak nooit die besitting van die gelowige nie, maar word altyd opnuut gegee, wat dit noodsaaklik maak vir geloof om altyd opnuut te vra vir God se Self-openbaring. Geloof ken God deur ‘n persoonlike antwoord, deur altyd opnuut te vra, en daarom ken geloof vir God in gebed. Geloof het slegs kennis van God deur met God te praat, deur in gebed te antwoord op Gods voorafgaande Self-openbaring aan geloof, en deur vir God te vra om Godself altyd opnuut te openbaar. Gehoorsaamheid en gebed staan ook in ‘n onskeibare verband tot mekaar. Beide gehoorsaamheid en gebed bestaan in die vryheid om onvoorwaardelik gebonde te wees aan God se Woord en werk. Vryheid is nie vryheid van verpligtinge nie, maar die vryheid om te leef binne die aanspraak van God se heerskappy oor ons lewens. Die vryheid van gehoorsaamheid is die vryheid om aktief op te tree in reaksie op die aksie van God. Dit is om bevry te word van bepeinsing oor verskillende moontlikhede, en die vryheid om te leef vir die een en enigste pad wat voor sigself lê, die pad van gehoorsaamheid. Die vryheid van gebed is die vryheid om te antwoord in ooreenstemming met die Woord van God, waardeur die mens aangespreek word en in beslag geneem word. Dit is die bevryding van alle ander stemme en aansprake, en die vryheid om te getuig van die een en enigste stem wat die lewe in totaliteit in beslag neem. Geloof, gehoorsaamheid en gebed is in ‘n onskeibare verband tot mekaar. Al drie maak deel uit van die een Christelike lewe wat geleef word onder die Heer, wat Heer is oor die hele skepping en ook oor die Christelike lewe. In geloof, gehoorsaamheid en gebed leef die Christen in ooreenstemming met God se heerskappy oor die wêreld, die kerk en die individu. Om ‘n Christen te word, beteken om te glo. Dit beteken om voortdurend weg te kyk van sigself, na Jesus Christus, wat die mensdom regverdig ten spyte van hul ongeloof, ten spyte van hul trots, ten spyte van hul geloof in hulself. Geloof vertrou nie op sigself nie, maar vertrou Jesus Christus volledig. Om ‘n Christen te wees, beteken om Jesus Christus te gehoorsaam. Dit beteken om sigself oor te gee aan Jesus Christus as die enigste Heer wat gehoorsaam moet word in lewe en in sterwe. Jesus Christus heilig die ongehoorsame en trae mensdom, wat aan die mens die vryheid gee om op te staan en Jesus te volg in gehoorsaamheid. Om op te tree as ‘n Christen, beteken om te bid saam met Jesus Christus. Dit beteken om in die Naam van Jesus Christus, in die krag en teenwoordigheid van Jesus Christus, in die genade en heerskappy van Jesus Christus, te vra dat ons in staat sal wees om te glo wat ons nie self kan glo nie, en dat ons in staat sal wees om te gehoorsaam wat ons nie self kan gehoorsaam nie.

Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: With the development and continued developing of medical technology, treatments become available without the time to reflect ethically on them. Given how fast things change in medical technology, it is important to constantly reflect anew. Ethical reflection, however, seems to be lagging far behind bio-technological developments. Pre-implantation Genetic Diagnosis (PGD) and Human Genetic Manipulation (GM) is fast becoming an everyday reality and must therefore be reflected upon. Few Christian bioethical studies have been done on the impact that this could have on the larger populace, especially the local population in South Africa, where only a small percentage would be able to access these possible treatments. This study is motivated by the quest of ethicists in general and Christian ethicists in particular, to respond adequately and appropriately to the challenges posed by bio-technological developments. The study will outline and discuss the various Christian perspectives on PGD and GM. It will be shown that most Christian responses to bio-technological matters are done from within the framework of the doctrine of creation. In response, this study will then discuss a trinitarian perspective on the confession of God as creator and investigate whether this perspective might advance and enrich, and even amend, the quests of Christians to formulate ethical responses to the challenges posed by PGD and GM. I have made the decision to focus, for the most part, only on the work of one theologian, and will therefore be applying the trinitarian doctrine of creation as found in the work of Jürgen Moltmann to the development of a Christian bioethical perspective. Seeing that Christian ethics in general is concerned with human dignity, social justice and wellbeing, as well as moral upliftment, the ethical implications of this type of medical technology in the South African context, with its uneven distribution of wealth and access to medical care, must also be addressed from the perspective of this study. In this regard, the concept of human beings created imago Dei (in the image of God), with inherent human dignity, is of particular importance. / AFRIKAANSE OPSOMMING: Met die ontwikkeling en voortdurende ontwikkeling van mediese tegnologie word behandelinge beskikbaar sonder dat daar tyd is om eties daaroor te reflekteer. Gegewe hoe vinnig dinge verander in mediese tegnologie is dit belangrik om voortdurend nuut te reflekteer. Pre-implantasie Genetiese Diagnose (PGD) en Menslike Genetiese Manipulasie (GM) is vinnig beter om ‘n alledaagse realiteit te word en daarom moet daar daaroor reflekteer word. Daar is min Christelike bio-etiese studies gedoen oor die impak wat dit op die groter samelewing kan hê, veral in die plaaslike bevolking van Suid-Afrika, waar slegs ‘n klein persentasie toegang tot hierdie moontlike behandelinge sal hê. Hierdie studie word gemotiveer deur die poging van etici in die algemeen en Christelike etici spesifiek, om behoorlik en toepaslik te reageer op die uitdagings wat bio-tegnologiese ontwikkelinge bied. Die studie sal die verskillende Christelike perspektiewe op PGD en GM uiteensit en bespreek. Daar sal aangedui word dat die meeste Christelike antwoorde op die bio-tegnologiese kwessies gedoen word binne die raamwerk van die skeppingsleer. In reaksie hierop sal hierdie studie dan 'n trinitariese perspektief op die belydenis van God as Skepper bespreek en ondersoek of hierdie perspektief die poging om ‘n Christelike etiese antword te formuleer op die uitdagings wat PGD en GM bied kan bevorder en verryk, en moontlik selfs wysig. Ek het die besluit geneem om hoofsaaklik net op die werk van een teoloog te fokus, en sal dus die trinitariese skeppingsleer soos gevind in die werk van Jürgen Moltmann toepas tot die ontwikkeling van 'n Christelike bio-etiese perspektief. Aangesien die Christelike etiek in die algemeen gemoeid is met menswaardigheid, maatskaplike geregtigheid en welstand, asook morele opheffing, moet die etiese implikasies van hierdie tipe mediese tegnologie in die Suid-Afrikaanse konteks, met sy ongelyke verspreiding van rykdom en toegang tot mediese sorg, ook aangespreek. In hierdie verband is die konsep van die mens geskep Imago Dei (na die beeld van God), met inherente menswaardigheid, van besondere belang.

Thesis (PhD)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: This study is motivated by challenges arising from decades’ long debates, conversations and tensions regarding church unity within the ecumenical movement and also amongst the Reformed churches locally and globally. This study seeks to investigate the role that church unity can play in relation to social contexts. This study argues that there is no adequate ecclesiology without ethics, and – theologically speaking – no adequate ethics without ecclesiology. Church unity can play a significant role in society, especially with regard to socio-ethical issues regarding peace, reconciliation and justice. Furthermore, regarding the visible unity of the church, this study proposes a meaningful and purposeful unity and ecumenism as the church’s contribution through witness and service in the world. Church unity is not just about abstractly fulfilling the dream of being one, holy church, but rather about claiming and seeking a unity that has significance for social contexts. Put differently: koinonia and martyria, communion and witness, community and confession, the body of Christ and the embodiment of justice are tightly interwoven. This study will focus on ecclesiology and its relation to ethics as articulated in the discourse of the World Council of Churches (WCC) project on Ecclesiology and Ethics, as well as on the discourse on (church) unity, reconciliation and justice around the Uniting Reformed Church in Southern Africa’s (URCSA’s) Belhar Confession. This study will explore the tensions between the Faith and Order commission (which focuses on Ecclesiology) and the Life and Work commission (which focuses on Ethics) and also how the tensions between ecclesiology and ethics were dealt with. As means of healing these divisions, this study will discuss the Church and World study document of the WCC which affirmed that the unity of the church cannot be disconnected from its witness and service in the world; the Santiago conference on Koinonia in Faith, Life, and Witness, where the notion of koinonia played a fundamental role in bringing ecclesiology and ethics together; and, in addition, the three WCC consultations under the themes: Costly Unity (Rønde), Costly Commitment (Tantur) and Costly Obedience (Johannesburg), where the interrelations between ecclesiology and ethics were further explored. Key theological notions that played a role in the attempt to bridge the gap between ecclesiology and ethics will also be indicated. A comparable debate on the call for church unity took place and continues to take place in the South African context, especially amongst the Dutch Reformed family of churches. The reality of divisions in South African context will be explored. The Belhar Confession articulates the relationship between ecclesiology and ethics very clearly with its focus on unity, reconciliation and justice. Belhar affirms that there is no reconciliation without justice, and no justice without reconciliation; these concepts are inextricably interwoven. For a meaning and purposeful church unity, so this dissertation argues, you need both reconciliation and justice. Both the Ecclesiology and Ethics debate of the WCC and the Belhar Confession debate regarding (church) unity, reconciliation and justice affirm that ecclesiology and ethics belong tightly together. This study investigates, enhances, and ultimately affirms this claim. / AFRIKAANSE OPSOMMING: Die beweegrede vir hierdie studie is gegrond in die uitdagings van dekade-lange debate, gesprekke en spanninge rakende kerkeenheid binne die ekumeniese beweging sowel as binne die plaaslike en internasionale Gereformeerde kerke. Die studie worstel met die betekenisvolle rol wat kerkeenheid kan speel in verhouding tot ons sosiale kontekste. Dit betoog dat daar geen voldoende ekklesiologie sonder etiek is nie en – teologies gesproke – geen voldoende etiek sonder ekklesiologie. Kerkeenheid kan ‘n belangrike rol in ons gemeenskappe speel, veral ten opsigte van sosio-etiese kwessies rondom vrede, versoening en geregtigheid. Verder, rakende die sigbare eenheid van die kerk, stel hierdie studie ‘n betekenisvolle en doelgerigte eenheid en ekumenisme voor waardeur die kerk haar bydrae kan lewer deur middel van getuienis en diens in hierdie wêreld. Kerkeenheid is juis nie om afgetrokke uitvoering te gee aan die droom van een, heilige kerk nie, maar dit gaan eerder oor die aanspraak en soeke na ‘n eenheid wat betekenisvol is vir sosiale kontekste. Anders gestel: koinonia en martyria, gemeenskap en getuienis, kerk en belydenis, die liggaam van Christus en die beliggaming van geregtigheid is ten nouste verbonde. Die navorsing sal fokus op ekklesiologie en die verhouding daarvan tot die etiek, soos uiteengesit in die gesprek van die Wêreld Raad van Kerke (WRK) se projek rakende Ekklesiologie en Etiek. Daarmee saam ook die gesprekke rondom (kerk) eenheid, versoening en geregtigheid (etiek) binne die Verenigende Gereformeerde Kerk in Suider Afrika (VGKSA) se Belhar belydenis. The navorsing stel ondersoek in na die spanning tussen die “Faith and Order” kommissie (wat fokus op Ekklesiologie) en die “Life and Work” kommissie (wat fokus op Etiek). Dit stel ook ondersoek in na hoe die spanning hanteer was tussen ekklesiologie en etiek. In ‘n poging om die verdeeldheid te heel bespreek hierdie navorsing die “Church and World” se dokument van die WRK. Hierdie dokument bevestig dat die eenheid van die kerk nie losgemaak kan word van getuienis en diens in die wêreld nie. Voorbeelde hiervan is geillustreer tydens die Santiago konferensie wat gehandel het oor Koinonia in Faith, Life, and Witness en wat duidelik gewys het dat koinonia ‘n fundamentele rol speel om etiek en ekklesiologie saam te bring.. Die drie WRK konsultasies - onder die temas Costly Unity (Rønde), Costly Commitment (Tantur) and Costly Obedience (Johannesburg) – het die verband tussen ekklesiologie en etiek verder ondersoek. Sleutel teologiese terme wat ‘n rol gespeel het in hierdie poging om die gaping tussen ekklesiologie en etiek te oorbrug, sal ook aangedui word. ‘n Vergelykbare debat oor die rol van kerkeenheid het plaasgevind in die Suid-Afrikaanse konteks, veral binne die Nederduitse Gereformeerde familie van kerke. Hierdie debate gaan steeds voort. Die realiteite van skeiding in die Suid-Afrikaanse konteks sal ondersoek word. Die Belhar belydenis verwoord duidelik die verhouding tussen ekklesiologie en etiek, met die fokus op eenheid, versoening en geregtigheid. Die Belhar belydenis – so argumenteer hierdie studie – bevestig dat daar geen versoening is sonder geregtigheid nie, en ook geen geregtigheid sonder versoening nie. Hierdie konsepte is ten nouste en onskeibaar verweef. Hierdie navorsing argumenteer dat beide versoening en geregtigheid nodig is vir ‘n betekenisvolle kerkeenheid. Beide die Ekklesiologie en Etiek debat van die WRK sowel as die Belhar belydenis wat aan (kerk)eenheid, versoening en geregtigheid aandag gee, bevestig dat ekklesiologie en etiek bymekaar hoort. Hierdie studie ondersoek, versterk en bevestig hierdie aanspraak.

Thesis (M.Th.)--Universiteit van Stellenbosch, 2007. / ENGLISH ABSTRACT: The debate on homosexuality has become increasingly painful and divisive between people of the Christian faith. A very relevant question is asked; are homosexual people included in the ecclesial community? The aim of my research paper is to propose a way forward for the inclusion of homosexual people in the ecclesial community. Inclusion, however, does not imply legitimization of wrongs. Conceptual clarifications are given in the definition of words such as; ekklesia, ethics and homosexuality. The Wesleyan Quadrilateral is used as an interpretive framework to illustrate that “evidence from four sources: scripture, tradition, reason and experience” is necessary when seeking guidance on complex moral issues. The role of scripture in ethics, specifically with regard to the homosexuality debate is mentioned while the different interpretations of scriptures are discussed. Two dominant opposing approaches are identified, namely the conservative-traditional approach and the liberal approach. The ethic of inclusion and the hermeneutic of hospitality is introduced. It is argued that inclusion and hospitality constitute the thrust of the ethics of the bible and the church through the ages. The point is made that the debate on homosexuality should take this broader ethic of inclusion and hospitality of the bible into consideration. One of the implications is that even though dissensus exist among Christians on the meaning of the biblical texts that deal directly with homosexuality, consensus should exist that the broader biblical message, as well as the witness of the long church history, is one of inclusion and hospitality. Heterosexual Christians are challenged to function with love, embrace and recognition of the full membership of homosexual brothers and sisters. The same challenge of love and embrace are directed to homosexual members of the body of Christ. / AFRIKAANSE OPSOMMING: Die debat oor homoseksualiteit veroorsaak verdeeldheid tussen gelowiges en het toenemend pynvol begin word. ‘n Baie belangrike vraag word gevra; word homoseksuele mense ingesluit in die gemeenskap van die gelowiges? Die doel van hierdie navorsingstuk is om ‘n rigting aan te wys wat homoseksuele gelowiges deelmaak en insluit in die kerk. Deelmaking beteken nie dat dit wat verkeerd is, nou wettig verklaar word nie. Woorde soos ekklesia, etiek en homoseksualiteit word gedefinieer om die begrippe te verduidelik. Wesley se viersydige metode van skrifuitleg word gebruik om komplekse aangeleenthede te vertolk. Hierdie metode word as noodsaaklik bestempel veral wanneer leiding benodig word rondom morele aangeleenthede. Twee oorheersende, teenoorgestelde posisies van skrifuitleg word geïdentifiseer, naamlik die konserwatiewe-tradisionele vertolking en die liberale vertolking. Die etiek en skrifverklaring van gasvryheid word voorgestel. Die argument word aangevoer dat gasvryheid die kern van etiek is wat deur die jare in die bybel en in die kerk saamgestel is. Alhoewel gelowiges nie saamstem met die verskeie skrifverklarings nie, behoort hulle saam te stem oor die wyer boodskap in die bybel, naamlik dat die getuienis van die lang kerk geskiedenis een is van deelname en gasvryheid. Heteroseksuele Christene word uitgedaag om in liefde op te tree, om die homoseksuele gelowige te omhels en ten volle te aanvaar as mede lidmate in die gemeenskap van die gelowiges. Homoseksuele Christene word uitgedaag om met dieselfde liefde hulle heteroseksuele broer en suster te omhels.

Thesis (MTh)--Stellenbosch University, 2004 / ENGLISH ABSTRACT: The worldwide phenomenal growth of Pentecostalism is a well-acknowledged fact, which no one can deny. Research shows that much of the growth is in the neo- Pentecostal or charismatic wing of the movement. Ghana is not left out of this. One phenomenon that has become so pronounced in the charismatic movement in Ghana is the practice of the so-called "deliverance". This phenomenon purports to let Christians attain to the abundance of life that Christ offers as part of God's salvation package to humankind. Most of the deliverance ministries, to a large extent, attribute situations such as sicknesses, poverty, late marriage, denial of visa to travel abroad and even some natural disasters among others to supernatural causes. These supernatural causes, which are said to hinder Christians from achieving the abundance of life, are mainly identified as demonic contamination, demonic influence, demon-possession, witchcraft or ancestral curses. The prescribed antidote to these is to be taken through deliverance by a special person of God. Due mainly to a very bad economic situation which has made many Ghanaians live below the poverty line; it makes it very difficult for many people to afford the cost of western medical care. Many Ghanaians are also daily looking for avenues to go and better their lot in other countries. The traditional Ghanaian like many Africans has a worldview, which believes in a supernatural dimension to every physical occurrence including difficulties in the acquisition of visa to travel abroad. The emergence of the deliverance ministries has therefore provided a legitimate haven to which people who would otherwise have gone to the traditional shrines to seek solutions to their problems can now go. The challenge that this phenomenon poses to evangelical Christianity is highlighted in this research. A critical assessment of the phenomenon as it pertains in Ghanaian Christianity has been done from the perspective of a specific definition of evangelicalism. Much as the fact cannot be denied that some of the deliverance ministries are meeting real felt needs of people in biblically unquestionable ways, there are obviously, some who are for various reasons employing anti-Christian and superstitious principles. The purpose of this research therefore, is to inform evangelical Christians on what the whole phenomenon is about in the light of Scripture so that practices that are not in line with the whole truth of the word of God can be avoided. On the other hand, evangelical Christian ministers can find ways of inculcating some of the useful practices of the phenomenon into their ministry for the benefit of their congregations and all people who might need such assistance. This is very necessary because the people from these congregations are patronizing the services of the deliverance ministries anyway. / AFRIKAANSE OPSOMMING: Die wereldwye fenomeniese groei van die pinksterbeweging is 'n welbekende feit wat niemand kan ontken nie. Navorsing toon dat die meerderheid van die groei binne die "neopinkster" of charismatiese deel van die beweging plaasvind. In Ghana is dit geen uitsondering nie. Een verskynsel wat so prominent geword het in die charismatiese beweging in Ghana is die beoefening van die sogenaamde "bevryding". Hierdie verskynsel beweer dat die Christene lewe in oorvloed sal he wanneer hulle Christus aanbid, as deel van God se verlossingsplan vir die mens. Meeste van hierdie bevrydingsbewegings, in 'n groot mate, skryf situasies soos siekte, armoede, die weiering van 'n visum vir ander lande en selfs sommige natuurlike rampe, onder andere toe aan bonatuurlike oorsake. Hierdie bonatuurlike oorsake waarvan gepraat word wat die Christene daarvan weerhou om die lewe in oorvloed te geniet, word hoofsaaklik geidentifiseer as demoniese kontaminasie, demoniese invloed, demoniese heksery of bloedlynvloeke. Die voorgeskrewe teenmiddel hiervoor is om deur bevryding te gaan deur mid del van 'n spesiale persoon in God. Hoofsaaklik as gevolg van 'n haglike ekonomiese situasie, leef baie Ghanese onder die broodlyn en is dit werklik moeilik vir baie mense om Westerse medisyne te bekostig. Ghanese soek ook daagliks 'n ander heenkome en probeer hulle lot verander in ander lande. Die tradisionele Ghanees, soos meeste Afrika inwoners, het 'n werelduitkyk wat glo in die bonatuurlike dimensie vir elke fisiese verskynsel, insluitend die probleem om 'n visum te kry. Die verskyning van die bevrydingsbedienings, het gevolglik 'n legitieme toevlugsoord gebied aan mense wat andersins na tradisionele heiligdomme sou gaan, om antwoorde op hulle probleme en vrae te soek. Die uitdaging wat hierdie verskynsel aan die Evangeliese Christendom bied, is onderstreep in hierdie navorsing. 'n Kritiese evaluering van die fenomeen, soos dit voorkom in Ghanese Christendom, is vanuit die perspektief van 'n spesifieke definisie van evangelisasieleer gedoen. Net soos die feit dat sommige bevrydingsbedienings werklik die mens se egte behoeftes op 'n onbetwisbare, bybelse manier aanspreek, net so is dit duidelik dat sommige mense om verskeie redes anti-Christelike en bygelowige beginsels implementeer. Die doel van hierdie navorsing is dus om Evangeliese Christene in te lig waaroor hierdie verskynsel handel, in die lig van die Woord. Sodoende kan praktyke wat nie ooreenstemend met die waarheid van God se Woord is, me vermyword. Aan die anderkant, kan Evangeliese Christen predikers maniere vind om die nuttige praktyke van hierdie verskynsel in hul eie bedienings te integreer tot voordeel en opbou van die gemeente en aIle mense wat sulke bystand mag benodig. Dit is noodsaaklik omdat die mense van hierdie gemeentes in elk geval die bevrydingsbedienings ondersteun.

Thesis (MTh) -- Stellenbosch University, 1981 / INLEIDING: In hierdie verhandeling gaan dit om die geskiedenis van die Ned. Geref. gemeente Albanie, Riebeek-Oos, wat in hierdie jaar 150 jaar bestaan. By die interpretasie van hierdie gemeentegeskiedenis moet rekening gehou word met die vraag watter faktore, teologies,.kerklik of andersins, 'n invloed gehad het op die manier van bediening en ontwikkeling van die gemeente? In hoeverre is die gemeente tipies van die kerk waarmee hy in verband staan en in hoeverre onderskei hy hom as 'n besondere gemeente? Was die gemeente getrou gewees aan die Skrif, en die eis van Christus? / ENGLISH ABSTRACT: NO ABSTRACT

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: Is the demonic personal or impersonal? The question is rarely treated in depth. This thesis initially delves into the demonological offerings of a pair of twentieth century theologians, Karl Barth and Merrill Unger, in order to discern their particular positions upon the subject. Personhood itself is a divisive issue between the two theologians. Barth’s perspective on personhood is not intrinsically linked to the physical nature. Persons are who they are because of their relationship with the divine. In reference to the demonic, Unger briefly assesses personhood by inseparably correlating it with ontological reality. Their disagreement continues into the definition of “demon.” Barth prefers to see the demonic as uncreated yet derived from God as a byproduct of His creative decree, and Unger opts for a famous classical construction that they are created beings who rebelled against their Maker. Yet, Barth and Unger are both found to not only adhere to personal language concerning the demonic but also to posit demons as personal beings. According to Barth and Unger, demons are real, personal, and malevolent. This unusual unity, even with their distinct theological backgrounds, can only be properly understood as the result of their mutual profession to reflect the biblical material. Considering the dated nature of Barth and Unger’s writings, recent biblical scholarship is examined in order to determine whether or not their attestation of a demonic personhood is borne out by current studies. While a few exceptions are noted, the majority of scholars indicate that the biblical material portrays personal intermediary players besides God and humanity, with the category of “demon” becoming progressively prevalent as one chronologically journeys through the divine revelation. Spurning a Bultmann-inspired demythologization, Barth and Unger simply attempt to reflect the biblical material. But how does Barth and Unger’s idea of demonic personhood hold up in light of the multicultural context? As the globe hurriedly shrinks during our technologically connected age, the boundaries between cultures have fallen, resulting in numerous contexts which contain two or more cultures sharing the same space. How can Christianity navigate such turbulent times, except by emphasizing the centrality of the God’s Word! It coheres God’s people, while convicting and transforming every contacted culture. In the multicultural context, specifically through the Western and African worldviews, Barth and Unger’s personhood of the demonic speaks admonition and affirmation to the Christian masses. Unhealthy superstition is challenged,and dismissive skepticism is chastised. Caution is upheld, and the openness of the African worldview is vindicated. Thus, in light of the multicultural context, a biblical personhood of the demonic realm is plausible, and as a revelation-centric position, it surpasses current ethnocentric expressions of the topic. As we turned toward constructing some conclusions, Barth and Unger’s strengths and weaknesses were assessed. Karl Barth claims that conveying the biblical testimony is his first concern, but on the subject of the demonic, he entertains a confusing philosophy which unpredictably maintains personhood. Merrill Unger paints with broad brush strokes, failing to discuss or respond to the progressive way in which the demonic is unveiled throughout the biblical text. One of the strengths of Barth’s demonological presentation, which includes demonic personhood, is that he highlights the activity of the demonic before the ontology of the demonic. Though interacting with scholars and theologians, Unger’s clear emphasis and strength is on recapitulating the biblical text, linking nearly every point to numerous texts. Finally, if we accept the reality of a personal demonic, our response to the demonic should reflect it. Theologically, it should spur us onward toward a truly personal view of redemption. Practically, it means that we should critically analyze and carefully consider the constructive works of counselors, pastors, and deliverance practitioners that we may cautiously adapt our ecclesiological practices to reflect biblical realities. / AFRIKAANSE OPSOMMING: Is die demoniese persoonlik of onpersoonlik? Die vraag word selde in diepte behandel. Hierdie tesis beskou aanvanklik die demonologiese aanbiedinge van twee twintigste-eeuse teoloë, Karl Barth en Merril Unger, om hulle spesifieke standpunte oor die onderwerp te onderskei. Persoonskap self is 'n verdelende kwessie tussen die twee teoloë. Barth se perspektief op persoonskap is nie intrinsiek aan hulle fisiese aard gekoppel nie. Persone is wie hulle is weens hul verhouding met die goddelike. Met verwysing na die demoniese evalueer Unger kortliks persoonskap deur dit onlosmaaklik met die ontologiese werklikheid te korreleer. Hul meningsverskil strek tot in hul definisie van die "demoon". Barth verkies om die demoniese as ongeskape, tog afgelei van God as 'n byproduk van Sy skeppingsverordening te sien, en Unger verkies 'n bekende klassieke voorstel dat hulle geskape wesens is wat in opstand gekom het teen hulle Maker. Tog word daar gevind dat Barth en Unger beide nie persoonlike taal betreffende die demoniese aanhang nie, maar demone ook as persoonlike wesens poneer. Volgens Barth en Unger is demone werklik, persoonlik en kwaadwillig. Hierdie ongewone eensgesindheid, selfs met hul verskillende teologiese agtergronde, kan slegs behoorlik verstaan word as die gevolg van hul gedeelde aanspraak dat hulle die Bybelse stof weerspieël. Die verouderde aard van Barth en Unger se geskrifte in ag geneem, word onlangse Bybelwetenskap ondersoek om te bepaal of hulle bevestiging van 'n demoniese persoonskap deur huidige studies beaam word. Hoewel 'n paar uitsonderings waargeneem word, dui die meerderheid geleerdes daarop dat die Bybelse stof persoonlike tussengangers buiten God en die mensdom uitbeeld, met die kategorie van die "demoon" wat toenemend voorkom soos wat 'n mens chronologies deur die goddelike openbaring reis. In veragting van 'n Bultmann-geïnspireerde ontmitologisering probeer Barth en Unger eenvoudig die Bybelse stof weerspieël. Maar hoe hou Barth en Unger se idee van demoniese persoonskap stand in die lig van die multikulturele konteks? Soos die wêreld haastig krimp tydens ons tegnologies-verbinde tydperk, het die grense tussen kulture verval, wat gelei het tot verskeie kontekste waarin twee of meer kulture dieselfde ruimte deel. Hoe kan die Christendom sulke onstuimige tye navigeer, behalwe deur die sentraliteit van Gods Woord te benadruk! Dit verenig God se volk, onderwyl dit elke kultuur waarmee ons in verbinding tree oortuig en transformeer. In die multikulturele konteks, veral deur die Westerse en Afrika se wêreldbeelde, spreek Barth en Unger se persoonlikheid van die demoniese van vermaning en bekragtiging aan die Christenmassas. Ongesonde bygeloof word uitgedaag, en afwysende skeptisisme word gekasty. Omsigtigheid word gehandhaaf, en die oopheid van Afrika se wêreldbeskouing word geregverdig. Dus, in die lig van die multikulturele konteks, is 'n Bybelse persoonskap van 'n persoonlike demoniese realm geloofwaardig, en as openbaringsgesentreerde standpunt oortref dit huidige etnosentriese uitdrukkings van die onderwerp. Soos wat ons 'n paar gevolgtrekkings begin maak het, is Barth en Unger se sterk- en swakpunte geassesseer. Karl Barth beweer dat die oordra van die Bybelse getuienis sy eerste belang is, maar betreffende die onderwerp van die demoniese koester hy 'n verwarrende filosofie wat onvoorspelbaar persoonskap handhaaf. Merrill Unger verf met breë kwashale, en versuim om die progressiewe wyse waarop die demoniese dwarsdeur die Bybelse teks ontsluier word te bespreek of daarop te reageer. Een van die sterk punte van Barth se demonologiese voorstelling, wat demoniese persoonskap insluit, is dat hy die aktiwiteit van die demoniese bó die ontologie beklemtoon. Hoewel hy in gesprek is met geleerdes en teoloë, lê Unger se duidelike klem en krag in sy samevatting van die Bybelse teks, met die koppeling van byna elke punt aan talle tekste. Laastens, as ons die werklikheid van 'n persoonlike demoniese aanvaar, moet ons reaksie daarop dit weerspieël. Teologies moet dit ons aanspoor om verder in die rigting van 'n waarlik persoonlike siening van verlossing. Prakties beteken dit dat ons die konstruktiewe werke van verlossingspraktisyns, pastore, en raadgewers krities moet ontleed en versigtig moet oorweeg sodat ons versigtig ons ekklesiologiese praktyke kan aanpas om Bybelse werklikhede te weerspieël.