The aim of this project is to investigate the proper response of theology to the Christian God who, as revealed through revelation, is Being-in-act. This project takes seriously the idea posited by Shakespeare, that totus mundus agit histrionem, and upon this stage ‘all the men and women merely players: They have their exits and their entrances; and one man in his time plays many parts.’ If, then, God’s Being is in act, and as so many have deduced, life and death are enveloped within the drama of everyday, then, might it be possible that our theological endeavours would prosper through a dramatic rendering? In light of this, the project seeks to illumine that it is beneficial for both the Church and society, to realise how drama can be, and is, fruitful for our theological endeavours. God is Being-in-act, and through His revelation, He invites humanity to enter into and participate in His action. In light of the aforementioned, then, theology must contend with the implications for its practices, which, as is being argued, are benefited most through a full embrace of the dramatising of theology. The thesis is situated in the recent movement of our theological endeavours that recognise the profundity of the dramatic and its ability to illuminate God’s action and call to action from theology, the Church and society. Moving forward from the seminal work of Hans Urs von Balthasar, and set forth in the context of the theologies of Balthasar and Karl Barth, this project argues that it is through the dramatising of theology that theology is best equipped to illumine God’s desire for humanity’s participation in His Theo-drama. The dramatising of theology is a natural response to God’s Being-in-act; it is the natural movement of theology’s response to God’s action which calls for an active response on our part. Current examples of today’s theological movement towards the dramatic can be seen in such authors as Max Harris, Trevor Hart, Stanley Hauerwas, Michael Horton, Todd Johnson and Dale Savidge, Ben Quash, Kevin Vanhoozer, Samuel Wells and N.T. Wright. This project hopes to contribute to the movement towards the dramatising of theology.

Notre travail, sur la base d’un corpus de textes très complet que nous avons rassemblé et numérisé (CD-rom en annexe), présente quelques grands thèmes de l’œuvre théologique du pasteur Louis Dallière (1897-1976). Après un aperçu biographique nous développons sa critique de la philosophie idéaliste et des répercussions qu’elle a engendré sur la théologie protestante. L. Dallière entend par là redonner droit à une ecclésiologie privilégiant le concret et foncièrement confessante. Dans cette optique, il entend repenser la pratique du baptême, en particulier celui des enfants. Dans un contexte de fin de la chrétienté, il souhaite privilégier l’immersion de confessants. En raison de son soutien au mouvement pentecôtiste naissant il défend aussi une spiritualité ouverte à l’exercice des charismes. Cette Église confessante a pour vocation de préparer la venue en gloire du Christ. Elle doit donc se réapproprier l’eschatologie sans pour autant s’abandonner aux excès apocalyptiques. Dans chacun des chapitres nous situerons l’auteur dans son contexte ecclésial et théologique. En conclusion nous indiquons quelle peut être la pertinence aujourd’hui de cette pensée. / I base my research on a fairly complete collection of pastor’s Dallière writings that I have assembled and digitized (see the CD-rom), presenting some of the main themes in the theology of Louis Dallière (1897-1976), a pastor in the Reformed church of France. After a biographical sketch of his life, I present his critique of Idealist philosophies and its impact on Protestant theology. I present Louis Dallière's larger objective of establishing a more concrete and confessional ecclesiology, including his rethinking of the practice of baptism, especially infant baptism. Convinced that the era of Christianity was coming to an end, he called for a renewed practice of the immersion of confessing believers. Because he supported the beginnings of Pentecostalism he also believed in a renewal of spiritual charisms within church life. I also explore the larger purpose of his call for a renewed confessing church to prepare for Christ's Second Coming, with his consequent re-appropriation of eschatology without the excesses of some apocalyptic movements. In each of our chapters I place L. Dallière in his ecclesiological and theological context. In my conclusion I explore the relevance of Dallière’s insights for our current theologies.

Syftet med denna studie har varit att undersöka vilka olika religiösa inriktningar som finns bland sverigefinländare idag och vilken religiös bakgrund de har. Ett annat syfte har varit att ta reda på om religionen spelar en primär eller en sekundär roll för identiteten jämfört med kultur och språk hos sverigefinländare, och om det finns skillnader i den religiösa identiteten hos första, andra och tredje generationens sverigefinländare, samt hur dessa förmodade skillnader kan förklaras. En annan målsättning med denna studie har varit att undersöka hur religiositet uttrycks hos första, andra och tredje generationens sverigefinländare genom religiös praktik. Det teoretiska ramverket består av Nancy T. Ammermans and Lori Peeks teorier om religiös identitet and Thomas Hylland Eriksens and Fredrik Barths teorier om gränsdragningsprocesser. Denna studie visar att det finns en stor mångfald vad gäller religiösa inriktningar bland sverigefinländarna och att även deras religiösa bakgrund skiftar. Resultatet av denna studie visar att religiös tro tycks vara viktigare för identiteten för första generationens sverigefinländare jämfört med andra och tredje generationen. En av förklaringarna skulle kunna vara att sverigefinländare av andra och tredje generationen är mer assimilerade i det sekulära, svenska samhället och även att andra och tredje generationens invandrare har en mer otydlig identitet och att de i vissa fall kan bli etniska eller religiösa anomalier. Trots mångfalden vad gäller religiösa inriktningar, visar studien att det även finns likheter, i synnerhet bland första generationens sverigefinländare. Första generationen tycks vara mer konservativ vad gäller bibeltolkning och religiösa värderingar, exempelvis. Ett av skälen kan vara att finsktalande präster från Finland, som arbetar inom Svenska kyrkan, har en bakgrund inom väckelserörelsen, som har haft stark påverkan på Evangelisk-lutherska kyrkan i Finland. Denna studie visar också att det finns ett levande och aktivt religiöst liv bland sverigefinländare idag, trots att assimilationstycket har varit stort. / The aim of this study has been to explore what kind of religious directions are to be found among Sweden Finlanders today and what religious background they have. Another aim has been to find out if religion has a primary or a secondary role for the identity compared to culture and language among Sweden Finlanders, and if there are differences in religious identity between the first, the second and the third generation and how these assumed differences can be explained. Another purpose with this study has been to explore how religiosity among Sweden Finlanders of the first, the second and the third generation is shown through religious practice. The theoretical framework consists of Nancy T. Ammerman’s and Lori Peek’s theories about religious identity and Thomas Hylland Eriksen’s and Fredrik Barth’s theories about boundary making processes. This study shows there is a great diversity in religious directions among Sweden Finlanders and their religious background is also shifting. According to the results of this study, religious faith seems to be more important for the identity for religious Sweden Finlanders of the first generation compared to the second and the third generation. One of the explanations could be that Sweden Finlanders of the second and the third generation are more assimilated in the secular, Swedish society and also because second and third generation immigrants’ identity is less clear and in some cases they become an ethnic or a religious anomaly. This study also shows that although there are differences between the religious directions, similarities also exists, especially between Sweden Finlanders of the first generation. The first generation seems to be more conservative when it comes to Bible interpretation and religious values, for example. One of the reasons might be that Finnish speaking priests from Finland, who work within Church of Sweden, have a background in the religious revival movements which has had a strong influence on the Evangelical Lutheran Church of Finland. This study also shows there is a living and active religious life among Sweden Finlanders today, even though the pressure to assimilate has been strong.

This study explores the depictions of technology and scientists in the literature of five writers during the 1960s. Scientists and technology associated with nuclear, computer, and space science are examined, focusing on their respective treatments by the following writers: John Barth, Kurt Vonnegut, Thomas Pynchon, Isaac Asimov, and Arthur C. Clarke. Despite the close connections between the abovementioned sciences, space science is largely spared from negative critiques during the sixties. Through an analysis of Barth's Giles Goat-boy, Vonnegut's Cat's Cradle, Pynchon's The Crying of Lot 49, Asimov's short stories "Key Item," "The Last Question," "The Machine That Won the War," "My Son, the Physicist," and Clarke's 2001: A Space Odyssey, it is argued that altruistic goals of space science during the 1960s protect it from the satirical treatments that surround the other sciences.

Text in German / This dissertation is a contribution in the field of Homiletics, a sub-discipline in the area of Practical Theology. It also touches the subjects of Counseling, Cy-bernetics and Religious Pedagogy. Furthermore, it also is concerned with the other theological disciplines: Theology of the OT and NT, Missiology and Sys-tematic Theology. This work also refers intra-disciplinarily to findings in Ethol-ogy, Management Theory, Neurobiology, Neuropsychotherapy and Socio-logy. The basic thesis is, "The goal of the biblical message is the mission oriented church to the glory of God, to the salvation and well-being of man." This will be demonstrated from the Holy Scriptures and made applicable to preaching and to church growth and development. The observation of the church's message results in a new thesis: "The aban-donment of the soteriological message of the church is the main reason for the dwindling of her spiritual power and therewith also of her eschatological and po-litical significance." The abandonment of the mission goes back to a christo-logical crisis. This is grounded on the preaching of less than Biblical messages with negative consequences for the church and for the people whose need for the Gospel remains unfulfilled. It will be shown that in the OT and NT various missions of the Trinity are ob-servable which are to be understood soteriologically, with the exception of the Creation. The Bible is the written expression of these missions that are evidenced within it. The distinct dynamic of the mission of Jesus is based on His obedience, His struggle against the powers of evil and the dedication of His life for the Salva-tion of the world. The ministry that preaches reconciliation (2 Cor. 5:18) represents the one who reconciled the world to Himself. The dynamic of His mission corresponds to the dynamic role of the ministry of preaching. It is incumbent on the ministry to evangelize and equip the church members for their service in the congregation. The purpose of equipping the church and calling together is to practice missions. The implementation of missions will bring about a basic positive change in the attitude of the church and her pastoral activities. Because of this, we see that our usual understanding of the sermon is based on the ecclesiological misunder-standing to adress the sermon to individuals (the listener) instead to a faithful body of Christ. The church must be obedient in a new way regard to the question of mission. This is a question of life or death. The message that is preached by the church will lead it either to destruction or to the goal-centered, missions-oriented interaction of her charisms - to the glory of God and the salvation of humankind. Deutsche Zusammenfassung Diese Arbeit liefert einen Beitrag zur Homiletik, einer Teildisziplin der Praktischen Theologie. Dabei berührt sie weitere ihrer Fachrichtungen wie Seelsorge, Kybernetik, Religionspädagogik. Zudem greift sie auf andere theologische Disziplinen zurück: Theologie des AT und NT, Missiologie, Systematische Theologie. Ebenso bezieht sich die Arbeit intradisziplinär auf Ergebnisse der Ethologie, Managementtheorie, Neurobiologie, Neuropsychotherapie, Soziologie. Die Grundthese lautet: ,,Das Ziel biblischer Verkündigung ist die sendungs-orientierte Gemeinde - Gott zum Lob, dem Menschen zur ewigen Rettung und zeitlichem Wohl." Das wird aus der Schrift nachgewiesen und für die Verkündigung und Gemeindeentwicklung fruchtbar gemacht. Aus Wahrnehmungen des hiesigen Predigtgeschehen ergibt sich eine Erkenntnis: ,,Die Preisgabe ihrer soteriologisch zu verstehenden Sendung ist die Hauptursache dafür, dass die spirituelle Kraft der Kirche schwindet und damit ihre eschatologische und politische Bedeutung." Die Preisgabe der Sendung geht auf eine Krise des Christusglaubens der Gemeinde zurück. Diese hat ihre Ursache in der an sie ergehenden Predigt mit schlimmen Folgen für die Gemeinde und die Menschen, denen sie das Evangelium schuldig bleibt. Es wird gezeigt, dass im AT und NT verschiedene Sendungen des Dreieinigen bezeugt sind, die sich, abgesehen von der Schöpfung, soteriologisch verstehen. Die Bibel ist der schriftliche Niederschlag, der in ihr bezeugten Sendungen. Die besondere Dynamik der Sendung Jesu ergibt sich aus seinem Gehorsam, seinem Kampf gegen die Mächte, seiner Lebenshingabe zum Heil der Welt. Der Dienst, der Versöhnung predigt (2. Kor 5,18), repräsentiert den, der die Welt mit sich versöhnte. Der Dynamik seiner Sendung entspricht das dynamische Predigtamt. Ihm obliegt die Zurüstung und Sammlung der Gemeinde mit dem Ziel ihrer Sendung. Die ,,Sammlung zur Sendung" führt zu grundlegenden, positiven Veränderungen der Gemeinden und ihrer pfarramtlichen Praxis. Es zeigt sich, dass unsere gewöhnliche Predigtauffassung auf einem ekklesiologischen Missverständnis beruht: Statt verbindliche, zielgerichtete Sendungsrede zu sein, ist Predigt individualisierende ,,Seelenbedienung". Adressat ist der einzelne Hörer, nicht die sendungsorientierte Gemeinde als Leib Christi. - Die Kirche steht im Blick auf ihre Sendung vor der Frage des Gehorsams als einer Frage von Leben oder Tod. Ihre Predigt führt die Gemeinden entweder ins Verderben oder zum sendungsorientierten Zusammenspiel ihrer Charismen und Dienste - zur Ehre Gottes und der Rettung und dem Wohl der Menschen. / Practical Theology / D.Th.

This thesis seeks to demonstrate that, in failing to take the sacramentality of the Word seriously, the preaching of the Church has suffered negative consequences. In short, preaching has often become, at best, a form of instruction or, at worst, an incantation of sorts, rather than an integral part of deepening our relationship with Christ by functioning sacramentally to bring about divine participation with Jesus' corporeal humanity in his living Word. Moreover, this trouble has had a profoundly negative effect on my own Lutheran Church – Missouri Synod due, in part, to our Reformation heritage as Christians who believe, teach, and confess the sole authority and divine inspiration of Holy Scripture. Yet, what has been lost over the past 500 years since the Reformation began is the reality of Christ's ongoing corporeal presence in and for the Church, particularly as he is present in the viva vox of preaching. In order to recover that reality, I propose that one should consider the annunciation to Mary where, with a sermon of sorts, the corporeal Christ took up residence in the flesh of his hearer. In addition to granting Mary a son, however, this tangible presence of Jesus also delivered to her precisely what was contained within his own flesh: the fullness of the Godhead (Col 2:9). When understood as a biblical paradigm for the Church, it becomes clear that what happened to Mary can, indeed, happen to Christians of the present day. To that end, I propose that preaching today, when understood sacramentally, can deliver the fullness of the person of Christ, who continues to come in corporeality, with humanity and divinity, in the viva vox of preaching.

A search for self through historical reconstruction constitutes a crucial concern of the American postmodern historical novels of Pynchon, Barth, Mailer, Coover, and Doctorow. This concern consists of a self-conscious dramatization, paralleled by contemporary theorists' arguments, of the constructedness of history and individual subject. A historian-character's process of historical inquiry and narrative-making foregrounded in these novels represents the efforts by the postmodern self to (re)construct identity (or identities) in a constructing context of discourse and ideology.

Text in German / This dissertation is a contribution in the field of Homiletics, a sub-discipline in the area of Practical Theology. It also touches the subjects of Counseling, Cy-bernetics and Religious Pedagogy. Furthermore, it also is concerned with the other theological disciplines: Theology of the OT and NT, Missiology and Sys-tematic Theology. This work also refers intra-disciplinarily to findings in Ethol-ogy, Management Theory, Neurobiology, Neuropsychotherapy and Socio-logy. The basic thesis is, "The goal of the biblical message is the mission oriented church to the glory of God, to the salvation and well-being of man." This will be demonstrated from the Holy Scriptures and made applicable to preaching and to church growth and development. The observation of the church's message results in a new thesis: "The aban-donment of the soteriological message of the church is the main reason for the dwindling of her spiritual power and therewith also of her eschatological and po-litical significance." The abandonment of the mission goes back to a christo-logical crisis. This is grounded on the preaching of less than Biblical messages with negative consequences for the church and for the people whose need for the Gospel remains unfulfilled. It will be shown that in the OT and NT various missions of the Trinity are ob-servable which are to be understood soteriologically, with the exception of the Creation. The Bible is the written expression of these missions that are evidenced within it. The distinct dynamic of the mission of Jesus is based on His obedience, His struggle against the powers of evil and the dedication of His life for the Salva-tion of the world. The ministry that preaches reconciliation (2 Cor. 5:18) represents the one who reconciled the world to Himself. The dynamic of His mission corresponds to the dynamic role of the ministry of preaching. It is incumbent on the ministry to evangelize and equip the church members for their service in the congregation. The purpose of equipping the church and calling together is to practice missions. The implementation of missions will bring about a basic positive change in the attitude of the church and her pastoral activities. Because of this, we see that our usual understanding of the sermon is based on the ecclesiological misunder-standing to adress the sermon to individuals (the listener) instead to a faithful body of Christ. The church must be obedient in a new way regard to the question of mission. This is a question of life or death. The message that is preached by the church will lead it either to destruction or to the goal-centered, missions-oriented interaction of her charisms - to the glory of God and the salvation of humankind. Deutsche Zusammenfassung Diese Arbeit liefert einen Beitrag zur Homiletik, einer Teildisziplin der Praktischen Theologie. Dabei berührt sie weitere ihrer Fachrichtungen wie Seelsorge, Kybernetik, Religionspädagogik. Zudem greift sie auf andere theologische Disziplinen zurück: Theologie des AT und NT, Missiologie, Systematische Theologie. Ebenso bezieht sich die Arbeit intradisziplinär auf Ergebnisse der Ethologie, Managementtheorie, Neurobiologie, Neuropsychotherapie, Soziologie. Die Grundthese lautet: ,,Das Ziel biblischer Verkündigung ist die sendungs-orientierte Gemeinde - Gott zum Lob, dem Menschen zur ewigen Rettung und zeitlichem Wohl." Das wird aus der Schrift nachgewiesen und für die Verkündigung und Gemeindeentwicklung fruchtbar gemacht. Aus Wahrnehmungen des hiesigen Predigtgeschehen ergibt sich eine Erkenntnis: ,,Die Preisgabe ihrer soteriologisch zu verstehenden Sendung ist die Hauptursache dafür, dass die spirituelle Kraft der Kirche schwindet und damit ihre eschatologische und politische Bedeutung." Die Preisgabe der Sendung geht auf eine Krise des Christusglaubens der Gemeinde zurück. Diese hat ihre Ursache in der an sie ergehenden Predigt mit schlimmen Folgen für die Gemeinde und die Menschen, denen sie das Evangelium schuldig bleibt. Es wird gezeigt, dass im AT und NT verschiedene Sendungen des Dreieinigen bezeugt sind, die sich, abgesehen von der Schöpfung, soteriologisch verstehen. Die Bibel ist der schriftliche Niederschlag, der in ihr bezeugten Sendungen. Die besondere Dynamik der Sendung Jesu ergibt sich aus seinem Gehorsam, seinem Kampf gegen die Mächte, seiner Lebenshingabe zum Heil der Welt. Der Dienst, der Versöhnung predigt (2. Kor 5,18), repräsentiert den, der die Welt mit sich versöhnte. Der Dynamik seiner Sendung entspricht das dynamische Predigtamt. Ihm obliegt die Zurüstung und Sammlung der Gemeinde mit dem Ziel ihrer Sendung. Die ,,Sammlung zur Sendung" führt zu grundlegenden, positiven Veränderungen der Gemeinden und ihrer pfarramtlichen Praxis. Es zeigt sich, dass unsere gewöhnliche Predigtauffassung auf einem ekklesiologischen Missverständnis beruht: Statt verbindliche, zielgerichtete Sendungsrede zu sein, ist Predigt individualisierende ,,Seelenbedienung". Adressat ist der einzelne Hörer, nicht die sendungsorientierte Gemeinde als Leib Christi. - Die Kirche steht im Blick auf ihre Sendung vor der Frage des Gehorsams als einer Frage von Leben oder Tod. Ihre Predigt führt die Gemeinden entweder ins Verderben oder zum sendungsorientierten Zusammenspiel ihrer Charismen und Dienste - zur Ehre Gottes und der Rettung und dem Wohl der Menschen. / Philosophy, Practical and Systematic Theology / D.Th.

AFRIKAANS: Hierdie studie is onderneem om 'n biografie daar te stel van dominee Kálmán Papp II, predikant van die Nederduitsch Hervormde Kerk van Afrika (sedert 1951) en stamvader van die familie Papp in Suid-Afrika. Daar sal uiteraard ook gekyk word na sy teologiese posisie as predikant en verkondiger van die Evangelie van die Here, Jesus Christus. Die studie val uiteen in vier hoofstukke. Die eerste hoofstuk skets die agtergronde waaruit Papp afkomstig is. Die geskiedenis, land en taal van die Hongaarse volk kom eerste aan die orde, vervolgens die geskiedenis van die Christendom en die geskiedenis en etos van die Hervormde Kerk van Hongarye, en laastens Papp se genealogiese agtergrond. Die tweede hoofstuk van hierdie studie beskryf Papp se kinder- en studentejare in Hongarye (1924-1946): sy geboorte en opwindende kleuter- en laerskooljare in Mándok, sy vaderlose hoërskooljare aan die Lévai Jószef Hervormde Gimnasium in Miskolc, sy bedrywige studentejare aan die Graaf Tissza István Universiteit in Debrecen, sy aangrypende ervarings tydens die Tweede Wêreldoorlog, en sy vertrek na Nederland vir nagraadse studie. In die derde hoofstuk word Papp se verblyf in Nederland en sy studie van bykans twee jaar (1947-1949) aan die Universiteit van Utrecht beskryf, asook sy noodgedwonge emigrasie na Suid-Afrika. Papp se interessante lewensverloop in Suid-Afrika (1949-2008) word in die laaste hoofstuk van hierdie studie, wat uit ses afdelings bestaan, beskryf. Sy aankoms en vestiging in Suid-Afrika, studentetyd aan die Univer-siteit van Pretoria, toelating tot die evangeliebediening, afloswerk as proponent en huweliksbevestiging word in die eerste vier afdelings beskryf. Die vyfde afdeling beskryf Papp se voltydse bedieningstyd van veertig jaar in die gemeente Krugersdorp (1951-1991). Hierdie afdeling beslaan die grootste gedeelte van hierdie studie en is onderverdeel in vier afdelings wat elk 'n periode van ongeveer een dekade dek. Die eerste onderafdeling dek onder andere sy ontvangs in die gemeente, die kort maar aangename tydperk van sy eerste medeleraarskap, sy eerste publikasies en openbare optredes, die vreugdevolle geboorte van sy vyf kinders, die afstigting van die gemeentes Magaliesburg in 1953 en Krugersdorp-Oos in 1954, sy toegewyde betrokkenheid by die sinodale aktiwiteite van die kerk, onbaatsugtige hulpverlening aan en bediening van die Hongaarse vlugtelinge van 1956, lojale lidmaatskap van en betrokkenheid by die Paardekraal Feeskommissie, die ywerige bevordering van ekumeniese bande en die sewentigste verjaardagviering van die gemeente Krugersdorp. Die tweede onderafdeling beskryf Papp se deernisvolle betrokken-heid by die Jac van Belkum Kinderhuis te Krugersdorp, die periode van 'n ongelukkige tweede medeleraarskap, die noodgedwonge afstigting van 'n derde gemeente (Krugersdorp-Noord), sy sterk en entoesiastiese leiding met die oprigting van 'n nuwe pastorie en inrigting van 'n kerksaal, en die vreugdevolle viering van die gemeente Krugersdorp se 75ste bestaansjaar. In die derde onderafdeling word Papp se intensiewe betrokkenheid in die gemeenskap van Krugersdorp, by name by die Sterkfontein Hospitaal en Laerskool Burgershoop, en sy geesdriftige bearbeiding van die gemeente Outjo in die destydse Suidwes-Afrika onder andere beskryf, asook die viering van sy 25ste ampsjubileum, en die legitimasie en ordening van sy twee predikanteseuns en skoondogter. Die vierde onderafdeling dek onder andere die geboorte van Papp se eerste kleinkinders, sy aktiewe betrokkenheid by die 1983 Bybelfees en die ontvangs van verskeie familielede, gaste en besoekers uit die buiteland. Verskeie hoogtepunte in Papp se lewe word ook in hierdie onderafdeling beskrywe - sy amnestie, die eeufees van die gemeente Krugersdorp, wat met sy emeritaat saamgeval het, en die verskyning van Papp se gedenkalbum oor die geskiedenis van die gemeente Krugersdorp. Verskeie terugslae in Papp se lewe word ook in hierdie afdeling beskryf - die persoonlike probleme en egskeidings van sy kinders en die dood van verskeie familielede en vriende. Die laaste afdeling van hierdie studie beskryf Papp se aftreejare (1992-2008) - sewentien jare waarin verskeie hoogtepunte en terugslae mekaar voortdurend afgewissel het. Onder die hoogtepunte tel Papp se prominente deelname aan die Paardekraal Geloftefees, die erkenning van sy dienswerk aan die gemeenskap van Krugersdorp, die hertoelating van sy oudste seun en skoondogter as predikante, drie reise na Hongarye, die viering van sy tagtigste verjaardag, goue bruilof en 50ste ampsjubileum, en die toekenning van 'n ereprofessoraat. Onder die terugslae tel verskeie operasies en die tragiese dood van sy derde seun. Die studie word afgesluit met 'n samevattende teologiese evaluasie en ‘n waarderende beskrywing van Papp se sonderlinge gawes en unieke persoonlikheid. ENGLISH: The purpose of this study has been to compile a biography of the Reverend Kálmán Papp II, minister of the Nederduitsch Hervormde Kerk van Afrika (since 1951) and progenitor of the Papp family in South Africa. Naturally his theological position as minister and preacher of the gospel of the Lord, Jesus Christ, will be looked at. The study consists of four chapters. In the first chapter, which deals with Papp's historical backgrounds, the history, land and language of the Hungarian nation, the history and ethos of the Reformed Church of Hungary, and the history of Papp's forefathers, with specific reference to the ministers of religion, are dealt with briefly. In more detail, the second chapter describes Papp's childhood and student years in Hungary (1924-1946): his exciting toddler and primary school years in Mándok, his fatherless high school years at the Lévai Jószef Gymnasium in Miskolc, his bustling student years at the Count Tissza István University of Debrecen, his gripping experiences during World War II, and his departure to the Netherlands for post graduate study. Papp's residence in the Netherlands, his two years at the University of Utrecht (1947-1949) and his hasty emigration to South Africa, are dealt with in chapter three. In the last chapter of this study, which consists of six sections, Papp’s interesting course of life in South Africa (1949-2008) is described. His arrival and settling in South Africa, student years at the University of Pretoria, admission to the ministry, temporary service as a candidate minister, and his marriage, are described in the first four sections. The fifth section deals with Papp's ministry of forty uninterrupted years in the Krugersdorp congregation of the Nederduitsch Hervormde Kerk (1951-1991). This section forms the main part of this study and is subdivided into four subsections, each covering a period of approximately one decade. The first subsection covers Papp's reception in the congregation, the short but fulfilling period of his first joint ministry, his first publications and public appearances, the birth of his children, the formation of two new congregations (Magaliesburg in 1953 and Krugersdorp-Oos in 1954), his dedicated involvement in synodical activities of the church, unselfish assistance and support to the Hungarian refugees of 1956, the loyalty portrayed in his involvement in the cultural life of Krugersdorp, his diligent promotion of ecumenical relations and his part in the seventieth anniversary of the Krugersdorp congregation. The second subsection describes Papp's sympathetic involvement with the Jac van Belkum orphanage in Krugersdorp, the period of an unhappy second joint ministry in the congregation, the compelled forming in 1964 of a third new congregation (Krugersdorp-Noord) Papp's strong and enthusiastic guidance in the building of a new parsonage and the transformation of an old abattoir into a church hall, as well as the celebration of the seventy-fifth anniversary of his congregation. In the third subsection Papp's intense involvement in the community life of Krugersdorp, more specifically with the Sterkfontein Psychiatric Hospital and Burgershoop Primary School, and his zealous work in the church's Outjo congregation in the former South West Africa are dealt with. Then there are also referred to the celebration of his twenty-fifth year in the ministry and the ordination of two of his sons and his daughter in law. The fourth subsection covers the birth of Papp's first grandchildren, his active involvement in the Bible Festival of 1983, and the reception and accommodation of various family members, guests and visitors from abroad. Several high lights of his life are also described in this section: his amnesty, the centenary celebrations of his congregation, which coincided with his retirement, and the publication of his album on the history of the Krugersdorp congregation. However, several set backs in Papp's life are also described in this section - the personal problems of his children, the failure of the marriages of both of his sons in ministry and the passing away of various family members and friends. The last section of this study describes Papp's seventeen years after retirement (1992-2008) - years in which several high lights and set backs occurred. Amongst the high lights were Papp's prominent part in the Day of the Covenant celebrations at Paardekraal, the acknowledgement of his service to the community of Krugersdorp, the re-admission of his eldest son and daughter in law into the ministry, three trips to Hungary, the celebration of his eightieth birthday, his fiftieth wedding anniversary and his fiftieth year in office as a church minister, and last but not the least, the conferment of a honorary professorate. Amongst the set backs were several illnesses and surgeries, and worst of all, the tragic death of his third son. The study concludes with a summarized theological evaluation and an appreciative description of Papp's exceptional gifts and unique personality. / Thesis (PhD)--University of Pretoria, 2010. / Church History and Church Policy / unrestricted

La thèse entend montrer la dimension religieuse (perverse) présente dans l’idéologie nazie, et faire valoir ainsi l’importance de la lutte livrée par les théologiens allemands et français. Une première analyse des textes d’Alfred Rosenberg et d’Adolf Hitler fera donc ressortir les éléments religieux du nazisme. Les écrits théologiques de Paul Tillich et de Karl Barth feront voir ensuite la déformation démonique du « christianisme positif » proposé par les nazis. Enfin, les écrits et engagements de deux jésuites français, Pierre Chaillet et Gaston Fessard, montreront l’importance de la dimension théologique au sein de la résistance française.