Thesis (PhD)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: This research study focussed on the faith formation of youth between the ages of fourteen and seventeen years old. An empirical and theoretical investigation into the ecclesial, familial and societal influences on the faith formation of this age group within the Evangelical Bible Church of Southern Africa (EBCOSA) was conducted. The theoretical framework of practical theological interpretation aligned with four specific research tasks guided the researcher in stipulating the purpose of the research study under five core objectives. Empirical research was conducted by using interviews and focus groups as its core methodology. A contextual analysis of the EBCOSA positioned this denomination within a post-apartheid South African context. This analysis discusses the foundation and history of the EBCOSA as an evangelical denomination within the context of Christianity in South Africa during the periods of colonization, apartheid and post-apartheid. A brief reflection on the state of youth in South Africa provides an understanding of youth ministry within this denomination. The influence that The Evangelical Alliance Mission (TEAM) has had on the EBCOSA’s denominational structure, governance and theological framework is discussed with the intention of understanding how its youth ministry has developed over time and through different societal contexts into its present state. It is argued that this denomination has not taken the faith formation of its youth seriously. This is evidenced by the way in which youth ministry, along with its structures and leadership, has been neglected through lack of youth ministry foci in TEAM’s ministerial succession plan for this denomination. A theoretical investigation into the faith formation of youth between the ages of fourteen and seventeen years old serves as the nucleus of this research study. Key terms such as discipleship, spiritual growth and maturity and faith formation are explored. An understanding of faith as a process toward spiritual growth was selected as term most relevant to the EBCOSA context. The research findings of this study reveal that the youth of EBCOSA were self-motivated and involved within the life of the church in the past. Leadership positions were considered something prized and worth attaining. The present youth are less interested in church life and its leadership positions. The reality is that the EBCOSA’s problems have merged amidst a materialistic and compromising older generation. The church may be involved in the faith formation of its youth on an individual and local basis but this is not true on a corporate and national level. The participants of this study understand faith formation as the on-going and consistent process evidenced through a Christ-like lifestyle. This study confirmed the value that music, Scripture memorization, visitation and interaction around Scripture have on the faith formation of youth. Having relational support from peers, pastors, youth leaders and family; having an attitude that is open to the reality of trials; understanding the difference between owning their faith and adherence to church practice was revealed as contributing factors to youth faith formation. Peer pressure linked to low self-image and an inability to confide in parents; feeling rejected by the church and God and the reality that even Christian parents can hinder their faith by not being consistent in the way they live at home and at church were revealed as hindrance factors to youth faith formation. Christians who pretend had a louder voice than a non-Christian family. A practical theology on youth faith formation from an evangelical South African perspective in which a public practical theology addressing the daily concerns and issues of youth and missional approach to youth is proposed. / AFRIKAANSE OPSOMMING: Hierdie navorsingstudie fokus op die geloofsvorming van die jeug tussen die ouderdomme van veertien en sewentien jaar oud. ‘n Empiriese en teoretiese ondersoek is gedoen na die kerklike, familie en maatskaplike invloede op die geloofsvorming van hierdie ouderdomsgroep binne die Evangeliese Bybel Kerk van Suider-Afrika (EBCOSA). Die teoretiese raamwerk van praktiese teologiese interpretasie in lyn met vier spesifieke navorsingstake het die navorser gelei om die doel van die navorsingstudie onder vyf kern doelwitte te stipuleer. Empiriese navorsing is gedoen deur die gebruik van onderhoude en fokusgroepe as die hoof metodologie. ‘n Kontekstuele analise van die EBCOSA het hierdie denominasie binne 'n post-apartheid Suid-Afrikaanse konteks posisioneer. Hierdie analise ondersoek die grondslag en geskiedenis van die EBCOSA as 'n evangeliese denominasie binne die konteks van die Christelike geloof in Suid-Afrika gedurende die tydperk van kolonisasie, apartheid en post-apartheid. ‘n Kort refleksie oor die stand van die jeug in Suid-Afrika bied 'n verstaan van die jeugbediening binne hierdie denominasie. Die invloed wat die Evangeliese Alliansie Mission (TEAM) op die EBCOSA se kerklike struktuur, bestuur en teologiese raamwerk gehad het, is bespreek met die doel om te verstaan hoe die jeugbediening met verloop van tyd en deur verskillende sosiale kontekste tot sy huidige toestand ontwikkel het. Daar word argumenteer dat hierdie kerk nie die geloofsvorming van sy jeug ernstig opgeneem het nie. Dit word bewys deur die manier waarop jeugbediening, saam met sy strukture en leierskap, verwaarloos is deur 'n gebrek van jeugbediening fokuspunte in TEAM se bedienings opvolgingsplan vir hierdie denominasie. ‘n Teoretiese ondersoek na die geloofsvorming van die jeug tussen die ouderdomme van veertien en sewentien dien as die kern van hierdie navorsing. Sleutelterme soos dissipelskap, geestelike groei en volwassenheid en geloofsvorming word ondersoek. ‘n Verstaan van geloof as 'n proses in die rigting van geestelike groei is gekies as die meeste relevant vir die EBCOSA konteks. Die bevindinge van hierdie studie toon dat die jeug van EBCOSA voorheen self-gemotiveerd en betrokke in die lewe van die kerk was. Leierskap posisies was beskou as iets om na te streef en die moeite werd om te bereik. Die huidige jeug is minder geïnteresseerd in die lewe van die kerk en leierskap posisies. Die werklikheid is dat die EBCOSA se probleme saamgesmelt het te midde van 'n materialistiese en skikkende ouer geslag. Die kerk mag betrokke wees in die geloofsvorming van sy jeug op 'n individuele en plaaslike vlak, maar dit is nie waar op 'n korporatiewe en nasionale vlak nie. Die deelnemers van hierdie studie verstaan geloofsvorming as die deurlopende en volgehoue proses wat bewys word deur 'n Christus-tipe leefstyl. Hierdie studie het die waarde wat musiek, Skrif memorisering, besoeke en interaksie rondom die Skrif op die geloofsvorming van die jeug het bevestig. Om relasionele ondersteuning van die portuurgroep, pastore, jeugleiers en familie te hê; om 'n houding te hê wat oop is vir die werklikheid van beproewing; begrip van die verskil tussen die besit van hul geloof en die nakoming van kerklike praktyk is geopenbaar as bydraende faktore tot die jeug se geloofsvorming. Groepsdruk gekoppel aan ‘n lae selfbeeld en ‘n onvermoë om ouers in vertrou te kan neem; die gevoel van verwerping deur die kerk en God en die werklikheid dat selfs Christelike ouers hul geloof verhinder deur nie konsekwent te wees in die manier waarop hulle leef by die huis en die kerk nie is aan die lig gebring as hindernis faktore in die jeug se geloofsvorming. Christene wat voorgee het 'n harder stem as 'n nie-Christelike familie. ‘n Praktiese teologie op die geloofsvorming van die jeug van 'n evangeliese Suid-Afrikaanse perspektief waarin 'n openbare praktiese teologie die daaglikse bekommernisse en probleme van die jeug en missionale benadering tot die jeug aanspreek word voorgestel.

Thesis (PhD)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: Korean society has experienced more severe changes in the last 50 years than in the last 500 years. The pulpit has also faced the challenges created by the socio-cultural revolution following the collapse of Korean traditional values, while authoritative and hierarchical cultures are rapidly changing as a result of westernization and political transformation. This situation has led to an acute crisis in the relationship between the hearer and the preacher in Korean services, where the Korean Presbyterian preachers still pursue an authoritarian style of preaching based on hierarchical, logical or proposition-centred preaching and argumentcentred preaching. Since the 1990s Korean Presbyterian homileticians have accepted narrative preaching as an alternative to the traditional manner. However, this narrative preaching aggravates the problematic relationship - extending the gap, falling into theological relationalism, and neglecting the identity of Jesus Christ - between the preacher and the hearer. The preaching should propose the face-to-face relationship, a participatory role in the preaching process, and interactive persuasion. In order to overcome both authoritarianism and subjectivism in the authority of preaching, this research studies the theology and homiletics of three homileticians, namely Rose, McClure and Campbell, who propose the functional community as an alternative, suggesting face-to-face relationships, fostering the congregation to participate in the whole process of preaching, and support to interpret the truth being the task of the whole community. Afterward, preaching is defined to explore the blending of the four elements (God, Bible, preacher and audience) to create a living voice, so that the four elements of preaching are reassessed and re-interpreted in terms of the “Spirit-guided community authority” in the Korean Presbyterian homiletics. Hence, Korean Presbyterian preaching, lastly, needs to consider the purpose of the preaching as “building up the functional community” homiletically, applying the doctrine of the priesthood of all believers into homiletics theologically, turning from rhetoric to theo-rhetoric, and exercising the way of power that Jesus Christ practised. / AFRIKAANSE OPSOMMING: Die Koreaanse samelewing het in die afgelope 50 jaar deur meer drastiese veranderinge gegaan as in die afgelope 500 jaar. Die preekstoel is ook uitgedaag deur die sosio-kulturele revolusie wat deur die ineenstorting van Koreaanse tradisionele waardes veroorsaak is, terwyl outoritêre en hiërargiese kulture vinnig verander vanwëe verwestering en politieke transformasie. Hierdie omstandighede het ‘n ernstige krisis veroorsaak in die verhouding tussen die luisteraar en die prediker in Koreaanse dienste, waar predikers steeds ‘n outoritêre preekstyl handhaaf wat op ‘n hiërargiese, logiese of proposisie-gesentreerde prediking gebaseer word en argument-gesentreerde prediking. In hierdie sin het Koreaanse homiletici narratiewe prediking sedert die 1990s aanvaar as ‘n alternatief tot die tradisionele manier. Dit vererger egter die problematiese verhouding – verleng die gaping, verval in teologiese relasionalisme en verwaarloos die identiteit van Jesus Christus – tussen die prediker en die luisteraar. Die prediking behoort ‘n aangesig-totaangesig verhouding, ‘n deelnemende rol in die predikingsproses en interaktiewe oorreding voor te stel. Om beide outoritarisme en subjektivisme in die outoriteit van prediking te oorkom, bestudeer hierdie navorsing die teologie en homilitiek van drie homiletici, naamlik Rose, McClure en Campbell,wat die outoriteit op die funksionele gemeenskap as ‘n alternatief plaas. Hulle stel voor aangesig-tot-aangesig verhoudings, die bevordering van die gemeenskap om in die hele proses van prediking deel te neem, en ondersteuning om die waarheid te interpreteer as die taak van die hele gemeenskap. Hierna word prediking gedefinieer deur die vermenging van die vier elemente (God, Bybel, prediker en gehoor) te ondersoek om ‘n lewende stem te skep, sodat die vier elemente van prediking herbesin en herinterpreteer word in terme van die “Gees-geleide gemeenskapsoutoriteit” in Koreaanse homiletiek. Dus behoort Koreaanse prediking laastens die doel van die prediking homileties te heroorweeg as die “opbou van die funksionele gemeenskap”, die leer van die priesterdom van alle gelowiges teologies toegepas in homiletiek, van retoriek te verander na teo-retoriek en

Thesis (PhD)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: “Leave her alone, why are you bothering her? She has done a beautiful thing to me … I tell you the truth, wherever the gospel is preached throughout the world, what she has done will also be told, in memory of her” (Mark 14:6, 9). This is how Jesus Christ perceives woman; with gratitude, dignity and respect. Unfortunately, women have often been ill-treated, discriminated against and even oppressed by her own fellow human beings of the opposite sex just because she was born a woman. Many women have asked themselves, “Why was I born a woman?” Questions such as these motivated the researcher to carry out this current study on women The purpose of this dissertation is to: (1) Determine through an in depth literary analysis factors that have contributed to the desperate position of women leadership in CCAP Nkhoma Synod. (2) To conduct empirical research in the different congregations of the Synod among members of Chigwirizano cha amai, church elders and reverends. (3) To explore a new model of reading and interpreting New Testament texts with regards to addressing the problem of the lack of women in leadership positions in the CCAP Nkhoma Synod. The research has shown that women in the CCAP Nkhoma Synod are denied leadership positions because of historical, cultural and biblical factors. Historically, the first Dutch Reformed missionaries who came to Malawi used a patriarchal type of leadership, which sidelined women from leadership positions. Culturally, it was discovered that people brought their cultural beliefs along with them to church, that a man is superior, powerful, respectful and a controller; while woman are considered to be weak, inferior and submissive. Through Social Identity Theory, it was discovered that these beliefs and actions of considering themselves to be superior and better than women, were influenced by aspects such as self-categorization and stereotyping. This means that the moment men categorized themselves as reverends and elders, they automatically compare themselves with the other group, in this case, “Chigwirizano cha amai”. This resulted in stereotyping women as weak and powerless, not qualified to carry out leadership roles. The research has shown that the biblical factor is the main contributor as to why the church has silenced women up till now. Texts like 1 Corinthians 14:34-35 and 1Timothy 2:11-12 have been used to oppress women from exercising their godly given leadership gifts and skills. This is why a new theory of interpreting the Word of God has been suggested in this dissertation. It is called the “Multi-dimensional Approach”. This new approach1 will be achieved by rereading the Scriptures through three aspects, namely, the literary, social-historical and theological-rhetorical aspects. The researcher remains optimistic that through this process of re-reading the texts, the Chewa culture and missionary history, as well as people’s mindsets, attitudes and beliefs will change in favour of women leadership. This research sought to answer the following questions: (1) To what extent are historical and cultural factors, and particularly factors pertaining to the interpretation of the Bible, responsible for the lack of women in leadership positions in the CCAP Nkhoma Synod? (2) Complex as it may be to explore and measure the impact of these factors, would it be possible to substantiate and verify such influences empirically? (3) Once this has been done, would it for instance be possible to identify alternative readings of history, culture and the Bible? These three questions were very crucial in that they guided the researcher to know the real problem and how this problem can be solved. / AFRIKAANSE OPSOMMING: “Laat staan haar,” het Jesus gesê. “Waarom maak julle dit vir haar moeilik?” Sy het ʼn goeie daad aan my gedoen... Dit verseker Ek julle: Oral waar die evangelie in die hele wêreld verkondig word, sal daar ook vertel word wat sy gedoen het, tot herinnering van haar.” (Mark 14:6, 9). Dit is die manier waarop Jesus na vroue gekyk het, met dankbaarheid, waardigheid en respek. Ongelukkig is vroue dikwels sleg behandel, teen gediskrimineer en selfs onderdruk deur manspersone, net omdat hulle as vroue gebore is. Menige vrou het haarself al gevra, “Waarom is ek as vrou gebore?” Vrae soos hierdie het die navorser gemotiveer om hierdie studie te onderneem. Die doel van hierdie navorsing is: (1) Om deur ʼn literatuurstudie die faktore wat tot die desperate situasie van vroue leierskap in die CCAP Nkhoma Sinode bygedra het, te ondersoek. (2) In empiriese navorsing onder lede van die sogenaamde Chigwirizano cha amai (vroue groep), ouderlinge en predikante van verskillende gemeentes van die Sinode te doen. (3) Om ʼn nuwe model vir die lees en interpreteer van die Nuwe Testament met die oog daarop om die probleem van die afwesigheid van vroue in posisies van leierskap in die CCAP Nkhoma Sinode te ontwikkel. Die navorsing het getoon dat vroue in die CCAP Nkhoma Sinode uit posisies van leierskap gehou word as gevolg van historiese, kulturele en Bybelse faktore. Histories het die eerste Nederlandse sendelinge wat na Malawi gekom het ʼn patriargale vorm van leierskap gevestig wat vroue van die begin af uitgesluit het. In kulturele verband is daar gevind dat die mense hulle tradisionele kulturele oortuigings ook in die kerk ingedra het, soos dat die man verhewe is bo die vrou, magtig en in beheer, terwyl vroue as swakker beskou word, minderwaardig en passief. Met behulp van Sosiale Identiteitsteorie is gevind dat hierdie oortuigings en handelinge van mans dat hulle meerderwaardig en beter as vroue is, deur aspekte soos self-kategorisering en stereotipering beïnvloed is. Dit beteken onder andere dat die moment wat mans hulleself as predikante en ouderlinge kategoriseer, hulle onmiddellik hulleself met ander groepe vergelyk, in die geval die Chigwirizano cha amai. Dit dra tot verdere stereotipering van vroue by, naamlik dat hulle swak en magteloos is en daarom nie vir posisies van leierskap geskik is nie. Die navorsing het getoon dat die faktor wat die grootste bydrae gelewer het tot die rede waarom die kerk die vroue se stemme stil gemaak het, verband hou met die wyse waarop die Bybel gelees word. Tekste soos 1 Kor 14:34-35 en 1 Tim 2:11-12 is dikwels gebruik om vroue daarvan te weerhou om hulle God-gegewe gawes van leierskap te ontwikkel en uit te leef. Dit is waarom ʼn nuwe model vir die interpretasie van die Skrif voorgestel word, wat uit literêre, sosiohistoriese en teologies-retoriese aspekte bestaan. Die navorser bly hoopvol dat deur ʼn herlees van die tekste die Chewa kultuur en missionêre verlede, asook die ingesteldheid van mense, hulle houdings en oortuigings ten gunste van vroue in posisies van leierskap sal verander. Die navorsing het gepoog om die volgende vrae te beantwoord: (1) Tot watter mate het historiese en kulturele faktore en dan spesifiek faktore wat met die interpretasie van die Bybel verband hou, tot die gebrek aan vroue in posisies van leierskap in die CCAP Nkhoma Sinode, bygedra? (2) Om ondersoek te doen tot watter mate hierdie faktore ook deur middel van empiriese navorsing bevestig kon word, wel bewus van die kompleksiteit van die situasie. (3) Om op grond van laasgenoemde ondersoekend te kyk na moontlike alternatiewe maniere waarop die geskiedenis, die kultuur en die Bybel gelees kan word? Hierdie drie vrae was voortdurend in die gedagtes van die navorser en het die dryfkrag gegee in die navorser se soeke na die onderliggende redes wat tot die sentrale probleem bygedra het.

Thesis (D. Th.)--University of Stellenbosch, 2005. / ENGLISH ABSTRACT: Christian confessions are frequently seen as Christian documents that have nothing to do with the subject of politics. This study endeavours to investigate the relationship between Christian confessions and politics, looking particularly at how the relationship between them has been construed in the theology of Karl Barth, the Barmen Declaration and the Belhar Confession. It concludes that a relationship between confession and politics is unavoidable, yet this relationship is only best comprehended when one looks at it in a confessional manner. A ‘confessional manner’ of reading Karl Barth’s theology is explained. Issues such as the primacy of the Word of God, the church as the subject of theology, the public witness of Christ to the world, the political context in which this theology takes place, as well as the ethical implications which emanates from this theology characterises confessional theology. The usage of the concept “confession” is informed by Barth’s observation that as Christians we are obliged to speak about God, but we are human beings and therefore cannot speak about God in an manner that suggest that God is fully comprehensible. By confining itself not merely to his monumental work – the Church Dogmatics – but also to Barth’s preceding and succeeding works, this research is able to render a detailed illustration of how Barth viewed the relationship of confessions to politics. Chapter 1 establishes the confessional nature of his theology. This chapter traces the most influential people and events that shaped the confessional nature of Barth’s theology. These include Luther, Kant, the Blumhardts, as well as Calvin and the Reformed theology in particular. Chapter 2 investigates whether Barth was true to his 1925 understanding of what constituted a Reformed confession when he was confronted with the need to confess in 1934. The historicity of the Barmen Theological Declaration is explored to illustrate that Barth continued to view theology in a confessional manner. Chapter 3 deals with Barth’s Church Dogmatics, illustrating that Barth never wanted his work to be seen as a complete event, but preferred to see it as a process. It argues that contrary to the 1930s where Barth’s theology insisted on the essence of confessional theology, the entire Church Dogmatics (especially the parts that proceeds the era indicated) should be read as confessional theology. Chapter 4 deals with the Belhar Confession that was adopted in South African in 1986. Admitting that the Belhar Confession was influenced by the theology of Barth, the characteristics of confessional theology are also explored in this Confession. It is argued that many have failed to see the Belhar Confession’s call for embodiment, because they have interpreted this Confession without regard for the new church order. Finally, it is argued that the confessional nature of Belhar allows this Confession to contribute positively to the current democratic dispensation in South Africa. It is admitted that the Belhar Confession is a confession of its time and. It is also argued that a confessional theology can be a suitable theological alternative that can contribute to the current theological deliberations. Additionally a confessional theology can provide a platform of discussing ways in which theology and politics, which remain intertwined, can both exist side by side, without the one dictating to the other. / AFRIKAANSE OPSOMMING: Christelike belydenisse word dikwels beskou as Christelike verklarings wat geen verband met die politiek het nie. Gevolglik is daar 'n neiging om hierdie dokumente bloot te sien as teologies maar nie polities nie. Hierdie navorsing bespreek dié siening, maar voer aan dat, hoewel hierdie dokumente nie as sodanig polities is nie, ons tog nie die politieke kontekste waaruit hulle voortspruit, kan ignoreer nie. Twee belydenisse word gebruik om hierdie punt te illustreer, naamlik die Barmen Teologiese Verklaring (1934) in Nazi-Duitsland, en die Belharbelydenis (1986) gedurende die apartheidsregering in Suid-Afrika. Die gevolgtrekking van hierdie studie is dat daar in die teologie van Karl Barth én die Belhar Belydenis 'n onvermydelike verhouding tussen die Christelike belydenis en politiek bestaan. Die woord ”belydenis” word hier in verband gebring met Barth se interpretasie van die opdrag om oor God te praat uit hoofde van ons Christelike oortuigings, en ons onvermoë om oor God te praat weens ons menslike feilbaarheid. Hiervolgens is belydende teologie gekant teen neigings om oor God te praat op 'n manier wat voorgee dat God in sy volheid aan ons bekend is. Vyf opsigtelike kenmerke in die teologie van Barth word ondersoek. Hierdie kenmerke illustreer die mate waartoe teologie en politiek aan mekaar verwant is, en dat politiek altyd in Barth se teologie geïmpliseer word. Die studie voer ook aan dat Barth se teologie relevant is omdat dit probeer om die Woord op 'n ander manier te interpreteer na aanleiding van die spesifieke konteks waarbinne daar oor God gepraat word. Die studie beweer verder dat Barth se hele teologie as belydende teologie gelees moet word. Die gevolgtrekking word gemaak dat belydende teologie verskil van “konfessionalisme” en altyd die beliggaming van dít wat bely word, impliseer. Deur hierdie kenmerke van belydende teologie in die teologie van Barth waar te neem, word daar besef dat sy teologie steeds ‘n deurslaggewende rol in ander teologiese kontekste speel. Om hierdie rede word daar aangevoer dat die Belharbelydenis grootliks deur die teologie van Barth beïnvloed is. Die debat oor die Belharbelydenis bring ook belangrike vrae oor die teologiese situasie in Suid-Afrika na vore. Ten slotte word daar aangevoer dat belydende teologie 'n nuttige teologie is wat teologie in die algemeen kan beskerm teen die kloue van “geteologiseerde politiek”. Hierdie teologie kan dus steeds 'n konstruktiewe bydrae tot die huidige teologiese debatte in 'n demokratiese Suid-Afrika lewer.

Thesis (D.Th.)--University of Stellenbosch, 2007. / ENGLISH ABSTRACT: This study intends to find a way through which South African churches, specifically the local congregation, can make a contribution to addressing the morality crisis in South African society. a) The local congregation has an indispensable role to play in moral formation, specifically in discipline as mode of moral formation. Through the use of practices such as worship, the sacraments, prayer and church discipline, the local congregation can make a great contribution to healthy morality. b) Beside the role of the local congregation in moral formation, the Holy Spirit also plays an enormous role in the process of moral formation. Through the Holy Spirit we are changed and renewed. We begin to live with character, which means, we begin to live out the good, right and the wise in any concrete situation. Thus we become moral people. The background of the moral crisis is sketched in chapter one of this study. An outline about the extent of the moral crisis is given. Various causes and manifestations of the moral crisis are discussed. The various responses of society to this moral crisis as well as the potential of the church to address these problems is discussed. In this chapter it is also shown that the church should be involved in moral formation, because the triune God is actively involved in the world and in societies. A detailed discussion of the 1998 work of Johannes Van der Ven, Formation of the Moral Self, is given in chapter two. Van der Ven is the theologian who presents one of the most detailed discussions of discipline as mode of moral formation. The methodology which he uses in his theories of moral formation, specifically discipline, could assist the church in South Africa to design her own framework and guidelines for enhancing discipline. Other modes, namely socialization, transmission, development, clarification, emotional formation and education for character, are also discussed in order to give a better understanding of his views on the theme of moral formation. In this chapter, the views of some South African behavioral scientists are discussed to indicate how they agree with key elements in Van der Ven’s understanding of moral formation and discipline. In chapter three the writer argues that Van der Ven’s theories of moral formation, especially discipline, are of great value to the church, especially the local congregation. Van der Ven’s insights on moral formation, specifically discipline, is shown in ecclesial and pneumatological frames. In this discussion it is emphasized that the local congregation and the Holy Spirit play an enormous role in moral formation, specifically in discipline. In the last chapter, concrete proposals are made about the roles of the local congregation and the Holy Spirit where discipline is concerned. This study strives to formulate frameworks and guidelines that will assist the church in her task to enhance the development of discipline, and to contribute to redemptive morality in South Africa. / AFRIKAANSE OPSOMMING: Hierdie studie poog om ‘n weg te vind waarlangs Suid-Afrikaanse kerke, spesifiek die plaaslike gemeente, ‘n bydrae kan lewer tot die aanspreek van die moraliteit krisis in Suid-Afrikaanse samelewings. a) Die plaaslike gemeente het ‘n onontbeerlike rol te speel in morele vorming, spesifiek dissipline as modus van morele vorming. Deur gebruik te maak van praktyke, onder andere aanbidding, sakramente, gebed en die kerklike tug, kan die plaaslike gemeente met groot vrug ‘n bydrae lewer om heilsame moraliteit te skep. b) Benewens die rol van die plaaslike gemeente in morele vorming, het die Heilige Gees ook ‘n enorme rol te speel in die morele vormingsproses. Deur die Heilige Gees word ons verander en vernuwe. Ons begin om met karakter te leef, wat beteken, ons begin uit te leef dit wat goed, reg en wys is in enige konkrete situasie. Dus ons word morele mense. In hoofstuk een van die studie word die agtergrond van die morele krisis bespreek. ‘n Uiteensetting van die omvang van die morele krisisse word gebied. Verskillende oorsake en manifestasies van dié morele krisisse word bespreek. ‘n Bespreking van verskillende response vanuit die samelewing op hierdie morele krisisse word gegee. Die potensiaal van die kerk ten opsigte van morele herstel word bespreek. In hierdie hoofstuk word ook aangetoon dat die kerk by morele vorming betrokke moet wees, aangesien die drie-enige God in die wêreld en in samelewings betrokke is. In hoofstuk twee word ‘n breedvoerige bespreking van die 1998 werk, Formation of the Moral Self, van Johannes Van der Ven, gebied. Van der Ven is die teoloog wat een van die omvattendste besprekings oor dissipline as modus van morele vorming gee. Die metodologie wat hy gebruik in sy siening van morele vorming, spesifiek dissipline, kan die kerk in Suid-Afrika help om haar eie raamwerke en riglyne vir dissipline te ontwikkel. Die ander modi, naamlik sosialisering, waarde-oordrag, morele ontwikkeling, waarde-verheldering, emosionele vorming en karaktervorming, word ook bespreek om ‘n beter begrip te kry van sy siening oor die tema van morele vorming. In hierdie hoofstuk word die denke van enkele Suid-Afrikaanse gedrags wetenskaplikes bespreek, om aan te toon in hoe ‘n mate hulle met kern elemente in Van der Ven se verstaan van morele vorming en dissipline ooreenstem. In hoofstuk drie word geargumenteer dat Van der Ven se teorieë oor morele vorming, veral dissipline, van groot waarde kan wees vir die kerk, veral die geloofsgemeenskap. Van der Ven se insigte oor morele vorming, spesifiek dissipline word in ekklesiologiese en pneumatologiese kaders aangetoon. In hierdie bespreking word dit benadruk dat die plaaslike gemeente en die Heilige Gees ‘n enorme rol te speel het in morele vorming, spesifiek dissipline. In die slothoofstuk word konkrete voorstelle gemaak oor die rol van die plaaslike gemeente en die Heilige Gees in die vorming van dissipline. Hierdie studie poog om riglyne en raamwerke vir die kerk daar te stel met die oog op haar taak om die ontwikkeling van dissipline te bevorder en by te dra tot heilsame moraliteit in Suid-Afrika.

Thesis (D. Th.)--University of Stellenbosch, 2007. / ENGLISH ABSTRACT: This research project interprets Calvin’s views on the work of the Spirit in sanctification. It then evaluates Calvin’s views from a Luo perspective. The study of Calvin focuses on the 1559 edition of the Institutes, while the evaluative study of his views is taken from the perspective of the Luo of the Africa Inland Church (A.I.C.) of Kenya. The Africa Inland Church was founded under the influence of Calvin’s legacy, particularly concerning matters regarding Christian sanctification. Therefore an evaluative study of Calvin’s views from a Luo perspective is relevant. The study of Calvin focuses on Calvin’s views on “the Christian life” and specifically “the Christian life as a life of Grace and Gratitude.” It is from these views that the evaluative study of his views is undertaken from a Luo perspective. The chapters in the study are developed in the following manner: Chapter One forms the introduction to the study itself. It defines the “problem statement” of the research project and demonstrates what is being investigated in the study. It outlines the “purpose statement” of the research project and makes clear the contribution being made. The “purpose statement” outlines the perspectives of Calvin’s views that are explored in the study. The statement further points to the fact that a thorough study of the Luo also develops in the process of the research project. This chapter of the study further states the limits of the study of Calvin and that of the evaluation of his views. It states that the study only focuses on the perspectives of Calvin’s views already outlined and the evaluative study of his views from the perspective of the Luo members of the Africa Inland Church of Kenya. Chapter Two centres on a study of how Calvin’s influence found its way into the Christian practices and beliefs of the Luo. The chapter outlines a number of works published on the study of Calvin through which Calvin’s influence is seen; a brief outline of Calvin’s life demonstrating the nature of influences upon his own life through which he acquired skills that subsequently became useful to him in his contribution towards the development of the doctrine of the Holy Spirit; the cultural background of the Luo people; as well as the nature and characteristics of the Christian beliefs and practices which form the background of the Luo members of the Africa Inland Church. Such Christian beliefs form the basis on which Calvin’s influence on the Church and the Luo people is evaluated. Furthermore, this chapter of the study forms the basis upon which the succeeding chapters in the study are developed. It is necessary to understand the manner in which Calvin’s influence found its way into the Christian beliefs and practices of the Luo before interpreting Calvin’s views and evaluating such views from a Luo perspective. Chapter Three focuses on the study of Calvin’s views. It explores Calvin’s understanding of the work of the Spirit in the sanctification of “the Christian life” and specifically of “the Christian life as a life of Grace and Gratitude.” Concerning “the Christian life,” the study demonstrates that Calvin understood the Spirit as the power that effects sanctification in the Christian life, firstly, by bringing forth faith in an individual, and secondly, by working through the aspects of faith, namely repentance, Christian life (a life of righteousness) and prayer. The aspect of justification, however, which Calvin also discusses under “the Christian life,” though an activity through which renewal into the Image of God takes place by the work of the Spirit, is not a process through which sanctification takes place. The Spirit is only involved in the work of justification in the sense that justification is imputed by God who exists in Three Persons (God the Father, God the Son and God the Holy Spirit) and the Spirit therefore forms part of the Being and function of the Godhead. Furthermore, concerning Calvin’s understanding of “the Christian life as a life of Grace and Gratitude,” the study demonstrates that Calvin understood the Spirit to sanctify believers through the elements of the Word, Baptism, the Lord’s Supper and the Church. Calvin understood the elements as means through which the grace of God is attained and gratitude is demonstrated to God for His work in creation and salvation. Firstly, God’s gracious “acts” are extended to the people through the elements and, secondly, individuals, as they observe the elements, honour God, hence expressing gratitude to him, since the elements have been instituted by him for this purpose. Chapter Four deals with the evaluation of Calvin’s views from the perspective of the Luo of the Africa Inland Church. It reconsiders Calvin’s views discussed in chapter three and compares those views to those of the Luo. Consequently, a Luo response to Calvin’s views develops. The chapter demonstrates that the Luo of the Africa Inland Church interpret the work of the Spirit in “the Christian life” and “the Christian life as a life of Grace and Gratitude” in a manner more or less similar to that of Calvin. Furthermore, the chapter demonstrates vividly that, in spite of coming from a cultural background where belief in the ancestral spirits is firmly rooted, the Luo make a distinction between the “Holy Spirit” and the “ancestral spirits;” hence they submit to the work of the Holy Spirit in their Christian beliefs and practices in spite of the fact that the concept “Holy Spirit” is translated in the Luo Bible, the Muma Maler, as “Roho Maler” which, in plain “Dholuo” (Luo language), just means “Clean Spirit.” The term “Clean Spirit” does not bear any reference to God the Father and God the Son, compared to Calvin’s interpretation of the identity of the term “Holy Spirit.” Chapter Five provides the Conclusion. It is in this chapter that the views of Calvin and the Luo of the Africa Inland Church are reassessed. The chapter outlines the fact that Calvin’s views have indeed had a remarkable influence on the Luo of the Africa Inland Church as evidenced in the manner in which they respond to Calvin’s views. The Luo understand the work of the Spirit in the sanctification of “the Christian life” and “the Christian life as a life of Grace and Gratitude” in more or less the same way as Calvin did. This implies the enormous influence of Calvin’s views on the people. Furthermore, the chapter also points out that, though the Luo Christians understand who “Roho Maler” (Clean Spirit) is and understand his related work in the sanctification of a believer, when the term “Clean Spirit” is used in a context where the audience consists of non-believers, the non-believers in particular are not able to make a clear distinction between what the “Holy Spirit” and “ancestral spirits” are, since people from a Luo cultural background believe that not all spirits are bad. Some would be seen as good depending on how they relate to the living – whether they return to haunt the living or not. The “good spirits” may therefore be understood as “Clean Spirits” by unbelievers. The chapter therefore concludes by offering two necessary principles for interpreting the Holy Spirit in a Luo Christian cultural dimension. Those principles are, firstly, that of focusing on the study of the Scripture and secondly, understanding the dimension of “Community” in a cultural background where Luo traditional cultural values are the dominant values. Finally, the chapter points out that, though Calvin’s views are useful when interpreting Luo views, the Luo need to focus, more than anything else, on the study of Scripture, in this case, the Muma Maler – as Calvin also based his interpretation on Scripture. / AFRIKAANSE OPSOMMING: Hierdie navorsingsprojek behels ’n ondersoek na Calvyn se sienings oor die werk van die Gees in heiligmaking waarna dit vanuit ‘n Loa perspektief geëvalueer word. Die studie oor Calvyn fokus op die 1559 uitgawe van die Institute, terwyl die evaluasie van sy sienings gedoen word vanuit die perspektief van die Luo van die Africa Inland Church (A.I.C.) van Kenia. Die stigting van die Africa Inland Church is beïnvloed deur die nalatenskap van Calvyn, veral deur aangeleenthede wat verband hou met heiligmaking. Gevolglik is ’n ondersoek en evaluasie, gedoen vanuit ’n Luo perspektief, van Calvyn se sienings oor hierdie onderwerp hoogs relevant. Die studie met betrekking tot Calvyn fokus op sy verstaan van “die Christelike lewe” en “die Christelike lewe as ‘n lewe van Genade en Dankbaarheid” en dit word dan beoordeel vanuit ’n Luo perspektief. Die hoofstukke in die studie ontwikkel en volg mekaar as volg op: Hoofstuk Een vorm die inleiding tot die studie. Hier word die probleemstelling van die navorsingsprojek gedefinieer asook die voorwerp van die studie. Verder bevat die hoofstuk ’n omskrywing van die doelwit van die navorsingsprojek asook van die bydrae wat die studie maak. Die omskrywing van die doelwit van die studie gee ook in breë trekke die perspektiewe op Calvyn se sienings wat ondersoek sal word weer en wys verder daarop dat ’n deeglike studie van die Luo self ook ontwikkel in die loop van die navorsingsprojek. Ten slotte toon hoofstuk een die grense aan van hierdie studie deurdat dit duidelik gestel word dat hier slegs gefokus word op die genoemde perspektiewe op Calvyn se sienings en slegs vanuit die perspektief van die Luo lede van die Africa Inland Church van Kenia. Hoofstuk Twee sentreer rondom die vraag hoe Calvyn se invloed inslag gevind het in die Christelike praktyke en oortuigings van die Luo. ’n Oorsig word gegee van ’n aantal werke wat gepubliseer in studies oor Calvyn waarin sy invloed gesien kan word; ’n kort oorsig van Calvyn se lewe word gegee ten einde die aard van invloede op hom aan te toon wat aan hom die vaardighede verleen het om mettertyd sy leer oor die Heilige Gees te ontwikkel; daar word verwys na Calvyn se bydrae tot die ontwikkeling van die leer van die Heilige Gees; ’n oorsig word gegee van die kulturele agtergrond van die Luo asook van die aard en eienskappe van die Christelike oortuigings en praktyke wat die agtergrond vorm van die Luo lede van die Africa Inland Church. Hierdie Christelike oortuigings vorm die basis waarop Calvyn se invloed op die kerk en die Luo geëvalueer word. Hierdie hoofstuk dien as basis waarop die daaropvolgende hoofstukke van die studie ontwikkel, aangesien dit noodsaaklik is om ’n begrip te vorm van die wyse waarop Calvyn se invloed die Christelike oortuigings en praktyke van die Luo binnegedring het alvorens Calvyn se sienings self geïnterpreteer en vanuit ’n Lou perspektief geëvalueer word. Hoofstuk Drie fokus op Calvyn se sienings, spesifiek waar dit gaan oor die werk van die Heilige Gees in die heiliging van “die Christelike lewe” en van “die Christelike lewe as ’n lewe van Genade en Dankbaarheid.” Wat “die Christelike lewe” aanbetref word daarop gewys dat Calvyn die Gees verstaan het as die krag wat heiligmaking in die Christelike lewe tot gevolg het. Dit geskied eerstens deur die bewerking van die geloof in die individu en tweedens deur middel van spesifieke aspekte van die geloof, naamlik berou, die Christelike lewe (’n lewe van geregtigheid) en gebed. Die aspek van regverdigmaking, hoewel dit ’n gebeurtenis is waardeur hernuwing na die Beeld van God deur die toedoen van die Gees plaasvind en ook deel vorm van Calvyn se bespreking van “die Christelike lewe,” is egter nie ’n proses waardeur heiligmaking plaasvind nie. Die Gees is slegs betrokke by regverdigmaking vir soverre Hy een van die Drie Persone (God die Vader, God die Seun en God die Heilige Gees) binne die Drie-eenheid is en as sulks deel uitmaak van die Wese en werk van die Godheid in die toerekening van die regverdiging. Verder, met verwysing na Calvyn se verstaan van “die Christelike lewe as ’n lewe van Genade en Dankbaarheid,” toon hierdie studie dat die Gees volgens Calvyn gelowiges heilig deur die elemente van die Woord, Doop, Nagmaal en die Kerk. Calvyn het hierdie elemente verstaan as genademiddele en as middele waardeur dankbaarheid aan God betoon word vir Sy skeppings- en verlossingswerk. In die eerste plek word God se “genadedade” deur hierdie elemente oorgedra na mense en, tweedens, vereer individue God deur deel te hê aan hierdie elemente. Hulle betoon ook so hul dankbaarheid aan God aangesien Hy hierdie elemente ingestel het vir hierdie doel. In Hoofstuk Vier word Calvyn se sienings vanuit die perspektief van die Luo van die Africa Inland Church geëvalueer. Calvyn se sienings soos bespreek in hoofstuk drie word dan vergelyk dit met dié van die Luo en ’n Luo respons word ontwikkel op Calvyn se sienings. Hierdie hoofstuk toon dat die Luo van die African Inland Church die werk van die Gees in “die Christelike lewe” en “die Christelike lewe as ’n lewe van Genade en Dankbaarheid” interpreteer op ’n min of meer soortgelyke manier as Calvyn. Verder word duidelik gewys hoedat die Luo, ten spyte van die feit dat hulle kom vanuit ’n kulturele agtergrond waarin die geloof in voorvaderlike geeste diep gewortel is, wel onderskei tussen die “Heilige Gees” en die “voorvaderlike geeste.” Gevolglik onderwerp hulle hulself aan die werk van die Heilige Gees in hul Christelike geloofsoortuigings en praktyke, selfs al word die konsep “Heilige Gees” in die Luo Bybel, die Muma Maler, vertaal as “Roho Maler” wat in “Dholuo” (die Luo spreektaal) bloot “Rein Gees” beteken. Anders as in Calvyn se interpretasie van die identiteit van die “Heilige Gees,” bevat die term “Rein Gees” egter geen verwysing na God die Vader en God die Seun nie. In Hoofstuk Vyf volg die Gevolgtrekking van die studie. Die sienings van beide Calvyn en die Luo van die Africa Inland Church word in heroorweging geneem. Daar word in breë trekke gewys op die feit dat die sienings van Calvyn ’n opmerklike invloed op die Luo van die Africa Inland Church gehad. Die Luo verstaan die werk van die Gees in die heiliging van “die Christelike lewe” en “die Christelike lewe as ’n lewe van Genade en Dankbaarheid” op min of meer dieselfde wyse as Calvyn wat die geweldige invloed van Calvyn se sienings op hulle impliseer. Verder wys hierdie hoofstuk daarop dat, hoewel Luo Christene verstaan wie die “Roho Maler” (Rein Gees) is en wat sy heiligmakende werking met betrekking tot die gelowige behels, die term “Rein Gees” wanneer dit gebruik word in ’n konteks van ‘n niegelowige gehoor, laasgenoemde nie die vermoë het om duidelik te onderskei tussen die “Heilige Gees” en “voorvaderlike geeste” nie. Die rede hiervoor is te vinde in die feit dat vanuit die Luo se kulturele agtergrond nie alle geeste as boos beskou word nie. Afhangend van hul verhouding met die lewendes – of hulle terugkeer om die lewendes te teister of nie – word sommige geeste as goed beskou. “Goeie geeste” mag dus as “Rein Geeste” beskou word deur niegelowiges. In hierdie hoofstuk word daarom twee beginsels vir die interpretasie van die Heilige Gees in ’n Luo kulturele milieu aan die hand gedoen: eerstens ’n sterk fokus op die bestudering van die Skrif en tweedens, begrip vir die dimensie van “Gemeenskap” in ’n kulturele milieu waar tradisionele Luo kulturele waardes domineer. Ten slotte wys die hoofstuk daarop dat, hoewel Calvyn se sienings nuttig aangewend kan word by die interpretasie van Luo sienings, die Lou bo alles moet fokus op die bestudering van die Skrif – in die geval van die Luo, die Muma Maler – aangesien ook Calvyn immers sý interpretasie op die Skrif baseer het.

Thesis (D.Th.)--University of Stellenbosch, 2007. / ENGLISH ABSTRACT: This study investigates the possibility of building a more humane and dignified society and asked the pertinent question: what is the role of the bills of rights in building a more humane and dignified society? What is the role of moral responsibility in the creation of such a community? Is the correlation between these two initiatives conflicting or is it complimentary? In searching for answers to the abovementioned questions, chapter two gives a short historical overview of the origin and development of the human rights idea. The purpose and nature of human rights as well as the different kinds of rights are discussed. This chapter also specifically surveys the development of how human rights in South Africa. Chapter three evaluates the advantages of human rights in various contexts. Countries like Sweden and The Netherlands that have a long history of human rights are investigated. African countries like the Democratic Republic of the Congo, Kenya and South Africa are investigated to get a picture of human rights in Africa. The theological basis of human rights is discussed in chapter four. Before the theological arguments for human rights are forwarded, the arguments against human rights and the ambiguous relation between theology and human rights are discussed. Hereafter it is shown that theological arguments from a trinitarian faith perspective, central biblical terminology such as justice, human dignity, equality and freedom can be motivated. It is also argued from the various church traditions that human rights can be theologically supported. Chapter five argues that apart from the acceptance of a bill of rights, the theological support human rights enjoys, moral responsible people is necessary for building a more humane and dignified society. For this reason the ethics of responsibility is also explained. The role of laws are investigated as well as how the revising of laws can assist in the establishing a humane and dignified society. The role of moral formation is also discussed. The practise of the different community institutions such as business, media, statutory bodies and civil society are explained to indicate how it can help in this regard. The role of the political will is also discussed. The study is concluded by stating the most important findings. / AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die moontlikheid van die daarstelling van ’n meer menswaardige samelewing en vra pertinent: wat is die rol van handveste van menseregte in die bou van ‘n menswaardige samelewing? Wat is die rol van morele verantwoordelikheid in die bou van ‘n menswaardige samelewing? Is die korrelasie tussen hierdie twee inisiatiewe konflikterend of komplimenterend? In die soeke na antwoorde op bogenoemde vrae, bied hoofstuk twee ‘n kort historiese oorsig oor hoe die menseregte-idee ontstaan en ontwikkel het. Die doel en aard van menseregte sowel as die verskillende soorte menseregte word beskryf. In hierdie hoofstuk word spesifiek ook ondersoek ingestel na die ontwikkeling van menseregte in Suid-Afrika. Hoofstuk drie ondersoek die vrug van menseregte in verskeie kontekste. Lande soos Swede en Nederland wat ‘n lang menseregte geskiedenis het, word ondersoek. Afrikalande soos die Demokratiese Republiek van die Kongo, Kenia en Suid-Afrika word ondersoek om ‘n prentjie van menseregte in Afrika te kry. Die teologiese begronding van menseregte word in hoofstuk vier aan die orde gestel. Alvorens die teologiese argumente ten gunste van menseregte gestel word, word die argumente teen menseregte en die dubbelsinnige verhouding tussen teologie en menseregte geskets. Hierna word daar aangetoon dat menseregte vanuit die trinitariese geloofsbekouing, sentrale bybelbegrippe soos geregtigheid, menswaardigheid, gelykheid en vryheid begrond kan word. Daar word ook vanuit die verskillende kerklike tradisies geargumenteer dat menseregte teologies ondersteun kan word. Hoofstuk vyf toon dat benewens die aanvaarding van ‘n Handves van Menseregte en die teologiese ondersteuning wat daar vir menseregte is, moreel verantwoordelike mense ook nodig is vir die skep van ‘n meer menswaardige samelewing. Om hierdie rede word die etiek van verantwoordelikheid toegelig. Die rol van wette word ondersoek asook hoe die hersiening van wette kan meehelp in die daarstelling van ‘n menswaardige samelewing. Die rol van morele vorming word ook toegelig. Die praktyke van die verskillende samelewingsinstansies soos byvoorbeeld die sakesektor, media, statutêre liggame en die burgerlike samelewing word belig om aan te toon hoe dit kan meehelp in hierdie opsig. Die rol van die politieke wil word ook toegelig. Die studie word afgesluit met ‘n uiteensetting van die belangrikste bevindinge.

Thesis (DTh)--Stellenbosch University, 2005 / ENGLISH ABSTRACT: In his analysis of conflict resolution in the church sector, Professor Coertzsen (1998:69) points out that disputes occur also within the churches. While some of the disputes are purely doctrinal, others fall into the category of civil disputes. Professor Rik Torfs in an article (1998:27) observes that the Catholic Church is increasingly becoming a site of civil dispute. These include delict claims. Examples of these are: financial loss as a result of unfair suspension or dismissal from a clerical position; financial loss or loss of reputation resulting from unfair dismissal from a religious congregation; damage to a child or adult arising from being sexually abused by a priest or religious or lay person. When delictual disputes occur, state courts have civil jurisdiction over them. At the same time, the South African Arbitration Act 42 of 1965 allows the parties to a delictual dispute to arbitrate their case as an alternative to civil litigation. This trend is gaining currency in the post-apartheid South Africa. In principle, therefore, church members may refer their delictual disputes for arbitration, instead of entering into civil litigation. Church members, thus, have the choice to have their case arbitrated, and church leaders need to make it clear to members that they also have the right to bring their case to the state courts. This study highlights the need for the churches to have an office of contlict resolution. The office may then advise church members who have a delictual dispute on the options available to them. The office may have a list of lawyers (Christian lawyers) who are willing and able to arbitrate on matters referred to them by other Christians. When the parties decide to have their delictual case arbitrated by lawyers, the determination as to whether a person is legally liable for damage repair requires a legal framework. Unlike the situation in civil litigation, the parties who opt for arbitration have the freedom to decide on the legal framework that the arbitrator should use in determining liability. Catholic Church members who are parties to a dispute may, for example, jointly agree that the arbitrator employ the internal law of the Catholic Church, namely the canon law framework. This study envisages a situation where the parties have jointly agreed to the employment of canon law for the arbitration of their case. When the disputants and the arbitrators engage in discussion and decide on whether to use canon law, they need to ask themselves the following questions: (I) What principles and rules of law has canon law established for the determination of the issue at dispute? (2) How do the standards of justice in canon law differ from those in secular law? What provisions invoked by the arbitrators would result in gross injustice to the claimant? (3) If the provisions of canon law would result in gross injustice to the claimant, the church members who are parties to a dispute may choose to rectify and supersede the limitation inherent in canon law. The question arises: to what provisions in secular law are the arbitrators and Church members able to resort to compensate for the limitations of canon law? (4) How do the standards of justice in canon law differ from Biblical standards? To what biblical messages might the arbitrators and the church members resort to overcome the limitations in canon law? While recognising the value of the fourth question, this study limits itself to the first three. It is hoped that future studies will address the fourth question. The present study attempts to answer the first three questions by means of a critical comparative analysis of the framework that canon law has established for determining the various possible issues at dispute. In the study it is argued that the employment by an arbitrator of some of the provisions in canon law would result in gross injustice. The disputants need to take note of these before they mandate the arbitrator to apply canon law in their case. / AFRIKAANSE OPSOMMING: In sy analise van kontlikoplossing in die kerk, wys professor Coertzen (1998:69) daarop dat geskilpunte ook binne kerke plaasvind. Terwyl sommige hiervan suiwer leerstellig is, ressorteer ander onder die kategorie van siviele dispute. In 'n artikel verwys Professor Rik Torfs (1998:27) daarna dat die Katolieke Kerk toenemend 'n plek van siviele dispuut word. Hieronder word onregmatige eise ingesluit . Voorbeelde hiervan sluit in: finansiele verlies as gevolg van onregverdige skorsing of afdanking van 'n geestelike pos; finansiele verlies of verlies aan reputasie wat spruit uit onregverdige ontslag van 'n godsdienstige gemeente; skade aan 'n kind of volwassene wat spruit uit seksuele mishandeling deur 'n priester, 'n godsdienstige of leke persoon. Wanneer onregmatige dispute plaasvind, het staatshowe siviele jurisdiksie daaroor. Terselfdertyd laat die Suid-Afrikaanse Arbitrasie Wet 42 van 1965 toe dat partye tot 'n onregmatige dispuut hul saak kan laat arbitreer as 'n alternatief tot siviele litigasie. In Suid- Afrika het hierdie neiging toegeneem in die postapartheid era. Ous, in prinsiep, mag kerklidmate hul onregmatige dispute verwys vir arbitrasie, in plaas daarvan om hul te wend tot siviele litigasie. Ous het kerklidmate die keuse om hul sake te laat arbitreer, en kerk leiers moet dit aan lidmate duidelik stel dat hulle ook die reg het om hul sake na die staaathowe te neern. Hierdie studie bring die noodsaaklikheid na yore die vir kerke om 'n kantoor te he vir kontlikbeslegting. Die kantoor mag dan kerklidmate wat 'n onregmatige dispuut het adviseer aangaande die alternatiewe wat vir hulle beskikbaar is. Die kantoor mag 'n lys hou van Christel ike prokureurs wat gewillig en bevoeg is om te arbitreer 001' sake wat deur ander Christene na hulle verwys word. Wanneer die partye besluit om hul onregmatige saak deur prokureurs te laat arbitreer, het die vasstelling of 'n persoon wetlik aanspreeklik is vir reparasie van skade 'n wetlike raamwerk. Anders as in die geval van siviele litigasie, het die partye wat besluit op arbitrasie die keuse om te besluit watter wetlike raamwerk die arbiter rnoet gebruik om aanspreeklikheid vas te stel. Lidmate van die Katolieke Kerk, wat partye tot 'n dispuut is, mag, by voorbeeld, gesamentlik besluit dat die arbiter die interne reg van die Katolieke Kerk gebruik, naamlik die kanonieke regsraamwerk. Hierdie studie beoog 'n situasie waar die partye gesamentlik besluit het om die kanonieke reg vir die arbitrasie van hul saak te gebruik. Wanneer die disputante en die arbiters in gesprek tree en besluit of die kanonieke reg gebruik sal word, moet hulle hulself die volgende vrae afvra: (I) Watter prinsiepe en reels van die reg het die kanonieke reg ingestel om die saak van dispuut wat ter sprake is, te bepaal? (2) Hoe verskil die standaarde van die reg in kanonieke reg van die in burgeri ike reg? Watter voorsienings ingestel deur die arbiters sou uitvloei in erge onreg aan die eiser? (3) As die voorsienings van die kanonieke reg sou lei tot erge onreg aan die eiser, mag die kerklidmate, wat partye tot die dispuut is, kies om in die kanonieke reg die beperkings reg te stel en te vervang. Die vraag ontstaan: na watter voorsienings in die kerklike reg kan die arbiters en kerklidmate verwys om te vergoed vir die beperkinge van die kanonieke reg? (4) Hoe verskil die standaarde van die reg in kanonieke reg van die bybelse standaarde? Na watter bybelse boodskappe mag die arbiters en die kerklidmate verwys om die beperkinge in die kanonieke reg te oorkom? Terwyl die waarde van die vierde vraag erken word, word hierdie studie beperk tot die eerste drie. Daar word gehoop dat toekomstige studies die vierde vraag sal aanspreek. Die huidige studie poog om die eerste drie vrae te beantwoord deur middel van 'n krities-vergelykende analise van die raamwerk wat die kanonieke reg ingestel het 0111 verskeie rnoontlike sake van dispuut vas te stel. In hierdie studie word aangevoer dat die indiensneming deur 'n arbiter van sommige van die voorsienings van kanonieke reg sou kon lei tot erge onreg. Die disputante moet kennis neem hiervan voordat hulle die arbiter die mandaat gee om die kanonieke reg in hul geval toe te pas.

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.