The Christian church was begun in 19Ih century in the traditionally multi-religious society in Korea. Christianity holds a major position in Korea today and has for the past 20 years been growing rapidly in numbers. Despite its phenomenal growth, the churches. and Christianity in general, have been suffering from several ailments, of which dualistic thinking is not the least. Anthropological dualism amounts to not only distinguishing between soul and body, but also ascribing a separate and independent existence to each of these "components" of the human being. This dualism (as well as others) developed in the church under the influence of traditional Korean religions such as Buddhism, Confucianism and Shamanism that have been teaching such dualisms. The Korean Christian mindset has to this day been dualistic both as a result of such cultural and philosophical influences and o€ ideas brought by the early missionaries to Korea. The influence of Platonic dualism is still widespread in the conservative and gospel church. This study focuses on: + examining the nature of the problem of anthropological (and other forms of) dualism + how the problem has been manifesting itself in Korean churches and in church education + the most momentous influences on Korean Christianity and churches resulting in a dualistic mindset regarding life in general and the human being in particular + the impact of anthropological dualism on church life and especially on education in the context of the church + the Biblical view of the human being, and on + how the pervasive problem of anthropological dualism can be eradicated. It was found that, although the Bible uses a whole variety of words that somehow relate to or describe the human being, these words or t e n s do not refer to "parts" or "components" but rather to different facets of the human being, much like one can refer to the different facets of a polished diamond. Whenever a word is used, it refers to a particular perspective from which the human being is approached or viewed but in the final analysis, it refers to the whole being. Discovery of this perspective was important in view of the dualistic tendencies in Korean churches and in church education. Application of a holistic view of the human being enables one to approach education as the guiding, leading, enabling, equipping and discipling of educands (those who are being guided etc.) as whole, total and integrated persons. / Thesis (Ph.D. (Education))--North-West University, Potchefstroom Campus, 2007.

The Christian church was begun in 19Ih century in the traditionally multi-religious society in Korea. Christianity holds a major position in Korea today and has for the past 20 years been growing rapidly in numbers. Despite its phenomenal growth, the churches. and Christianity in general, have been suffering from several ailments, of which dualistic thinking is not the least. Anthropological dualism amounts to not only distinguishing between soul and body, but also ascribing a separate and independent existence to each of these "components" of the human being. This dualism (as well as others) developed in the church under the influence of traditional Korean religions such as Buddhism, Confucianism and Shamanism that have been teaching such dualisms. The Korean Christian mindset has to this day been dualistic both as a result of such cultural and philosophical influences and o€ ideas brought by the early missionaries to Korea. The influence of Platonic dualism is still widespread in the conservative and gospel church. This study focuses on: + examining the nature of the problem of anthropological (and other forms of) dualism + how the problem has been manifesting itself in Korean churches and in church education + the most momentous influences on Korean Christianity and churches resulting in a dualistic mindset regarding life in general and the human being in particular + the impact of anthropological dualism on church life and especially on education in the context of the church + the Biblical view of the human being, and on + how the pervasive problem of anthropological dualism can be eradicated. It was found that, although the Bible uses a whole variety of words that somehow relate to or describe the human being, these words or t e n s do not refer to "parts" or "components" but rather to different facets of the human being, much like one can refer to the different facets of a polished diamond. Whenever a word is used, it refers to a particular perspective from which the human being is approached or viewed but in the final analysis, it refers to the whole being. Discovery of this perspective was important in view of the dualistic tendencies in Korean churches and in church education. Application of a holistic view of the human being enables one to approach education as the guiding, leading, enabling, equipping and discipling of educands (those who are being guided etc.) as whole, total and integrated persons. / Thesis (Ph.D. (Education))--North-West University, Potchefstroom Campus, 2007.

Thesis (doctoral)--Rheinische Friedrich-Wilhelms-Universität, Bonn, 1992. / Includes bibliographical references (p. 386-425) and index.

L’Eglise est en continuelle émergence. Parce qu’elle a vocation à naître à nouveau dans chaque nouveau contexte, là où elle se retrouve en situation de postchrétienté, l’Eglise doit relever à frais nouveaux le double défi de la fidélité à l’Evangile et de la pertinence culturelle. Dans un premier temps, cette thèse explore les nouvelles formes d’Eglises qui cherchent à relever ce défi et qui voient le jour depuis quelques années et ont été identifiées sous l’appellation d’Eglises émergentes. Se développant dans les pays occidentaux, au sein ou en marge de tout le spectre des champs confessionnels, ces communautés s’essayent à pratiquer la voie de Jésus au sein des cultures postmodernes. Elles cherchent donc à être fidèles à leurs lieux et à leur temps. Centrées sur la mission, sur le développement communautaire ou sur l’innovation liturgique, ces Eglises proposent des approches variées mais ont néanmoins des lignes de force communes. Elles ouvrent la voie à une réflexion plus large sur certains enjeux ecclésiologiques contemporains, qui constitue la deuxième partie de cette étude. Faisant notamment dialoguer les auteurs du mouvement des Eglises émergentes avec le théologien missionnaire anglais Lesslie Newbigin, se dessine une Eglise missionnelle, incarnationnelle et expérientielle. / The Church is constantly emerging. With a calling to be reborn in each new context, the Church in post-Christendom must rise to the dual challenge of remaining faithful to the Gospel while being fresh and culturally relevant. In the first section, this thesis examines new types of Churches, identified as “Emerging Churches” which, in recent years, have been trying to meet this challenge. These communities, developing in western countries either within or on the fringes of the entire denominational spectrum, are trying to practice the way of Jesus within postmodern cultures. They are, thus, seeking to be faithful to their place and time. These Churches, by focusing on mission, community development or innovative worship, offer various approaches while nevertheless sharing a common driving force. They pave the way for a more open consideration of certain contemporary ecclesiological issues which make up the second part of this study. Bringing together the writings and ideas of the authors and leaders of the Emerging Church movement with those of British missionary theologian Lesslie Newbigin creates a vision of a missional, incarnational and experiential Church.

This thesis explores the missional ecclesiology of the Emerging Church Movement and its relationship to Evangelicalism. The rise of post-Christendom, post-modernism and the increasing marginalisation of the church in Western Culture has created a situation where it needs to ask the basic missiological questions of its own identity and structures. In contrast to many within traditional Evangelicalism, the Emerging Church Movement views these changes as a positive development and, in a social context much more akin to that of the early church, an opportunity to rediscover the essential nature of its calling as Church. It is in a narrative reading of Scripture and understanding of Jesus' proclamation of the kingdom of God that the ECM believes the answers are to be found. As a result, the ECM finds itself working through a gradual process of dismantling and reconstructing the faith of their Evangelical heritage as they reflect on the meaning of the gospel as they see it expressed in the life and ministry of Jesus Christ and His interpretation of the Old Testament narrative. For the ECM, the gospel is much bigger than merely personal salvation and is best understood as God's great and gracious mission in the world of making new all that has been corrupted by sin and evil. Missional churches realise that they have been invited to participate with God in his redemptive mission and formulate their identity, structures and values accordingly. The ECM engages in intentional , subversive ministry from its new place at the margins of society flowing from the realisation that mission is not an activity to be carried out by members of the church in certain contexts, but rather the essential character and calling of the church community wherever it may exist. / Dissertation (MA(Theol))--University of Pretoria, 2010. / Practical Theology / unrestricted

This research is guided by the assertion that, as American society journeys through the post-modern transition, many established churches are struggling to respond adequately to cultural change within a fragmented generational context. It further is argued that the resulting ineffectiveness of many of these churches in transmitting the Christian tradition to Gen Xers, the first post-modern generation, threatens the ability of these churches to sustain their witness through this period. This project advances the hypothesis that, if established churches are to sustain their witness through the post-modern transition, they must engage in a process of missional renewal that encompasses Generation X. When considered from both a sociological and a theological perspective, this process must be seen as entailing a commitment to intergenerational reconciliation and justice. Chapter one provides an introduction to this study and explains how it is situated within the discipline of Practical Theology. Following Heitink (1999:6), Practical Theology is defined as “the mediation of the Christian faith in the praxis of modern society.” Chapter two offers additional theoretical foundations through an exploration of the intergenerational praxis of the church within the intergenerational praxis of society. In chapter three, essential historical background is provided through an exploration of the influence of modernity in shaping the praxis of American society, as well as the influence of the Christendom paradigm in guiding the church’s praxis. This chapter also explores the emergence of institutional structures that have fostered distance between the generations, as well as the impact of these changes upon the intergenerational praxis of the church. Chapter four examines the complexities associated with the post-modern paradigm shift. Generation X is introduced as a generation whose formative years most closely approximate this period. Generation X is shown to be a misunderstood and maligned generation possessing discontinuous cultural values. In chapter five, the “marriage” of Christendom and modernity is shown to limit the ability of established churches to respond faithfully to the post-modern turn. The intergenerational dynamics of these churches also are shown to hinder their response. This chapter demonstrates that the resulting absence of the first post-modern generation from these churches places their continued viability at risk. Chapter six explores the need for these churches to experience missional renewal. A case is made for the participation of Generation X as a crucial consideration in this pursuit. The issue of “process” is shown to be important in helping churches negotiate the challenges of missional renewal. Chapter seven advances the assertion that, from both theological and sociological perspectives, intergenerational reconciliation and justice must be seen as integral dimensions of the missional renewal process. In chapter eight, the argument developed in the preceding chapters is subjected to empirical evaluation. The results of a survey conducted among churches from five denominations lend credibility to this study’s hypothesis. The final chapter (nine) introduces the “Missional Change Model” as one strategic framework through which established churches might be guided in pursuing missional renewal. This chapter also demonstrates how this model might help to facilitate intergenerational reconciliation and justice. / Thesis (DPhil)--University of Pretoria, 2009. / Practical Theology / unrestricted

The indispensability of the Church [in Africa] is the primary motive for the writing of this dissertation. Throughout the centuries, we have seen the Church in various contexts, and in many forms. We have borne witness to the good, bad and the ugly throughout the history of the Church. It is my belief that any constructive growth for the future success of the Church in Africa has to come from the bold recognition that if it is to succeed and fully partake in the Missio Dei, 'everything must change' (McLaren 2007). There is need for continuity and discontinuity; however, change is not negotiable!! The Church is called to be both confessional and Missional; the Church should always be forming (ecclesia simper formanda), and reforming (ecclesia simper reformanda)(van Gelder 2007). Therefore, there is a need to rediscover the essence of Jesus‟ intention for the Church; that is God‟s redeemed people, and their view of God‟s Kingdom with its various implications for an African Missiology. There is a need for Missional Churches in Africa, for dialogue, and for unity in action. In this dissertation, I will endeavour to present architecture for a Missional Ecclesiology in dialogue with Bosch; focusing on the emerging renaissance of African Missiology, and the current Pneumatological importance/ emphasis in many African Churches (otherwise known as African independent Churches- AIC). I have used the word architecture to mean overall framework emphasizing relationships between components, orientation and support as well as the innovative response to functional necessity. The focus/ niche of this dissertation will be faith communities in Botswana, because that is my current context of ministry, and there is an obvious research gap in this area of study as nothing has been researched and published in terms of an emerging Missional Ecclesiology amongst faith communities in Botswana. I will seek to collect, analyze and interpret current as well as historical data regarding Church (mission), population and emerging areas of concern for faith communities in Botswana, and, by implication, Southern Africa. / Dissertation (MA(Theol))--University of Pretoria, 2010. / Science of Religion and Missiology / unrestricted

Please read the abstract in the section 00front of this document / Thesis (PhD (Practical Theology))--University of Pretoria, 2006. / Practical Theology / unrestricted

The topic of my study is: Becoming a missional church- the case of Evangelical Lutheran Church in South Africa (ELCSA). The lack of missional astuteness and intelligence emanating from Christendom mind-sets and agendas is detrimental to the growth of the church and is creating missional chaos and paralysis; this is what I am struggling with in my study. The challenge I am grappling with is that the ELCSA as a church has been exposed to a variety and multiplicity of missional cultures and mission settings through a diversity of missionaries operating from different missional landscape and backgrounds. The various and differing missional histories has created inconsistencies in the theological foundations that underpin and add force to her missional outlook and maturity. As the church considers becoming a missional church, there is an imperative need to radically revisit her traditional ecclesiologies in order to develop a clearer understanding of her missional vocation. The missional direction of the church is in quandary, partly because of the leadership failure to manage the contradictory and inconsistent missional attempts and missional immaturity within the ELCSA. Leadership development and formation within the Lutheran training institutes in Southern Africa, which are crucial in church life seems inadequate from a curriculum perspective. Failure to understand and appreciate the current missional language will inadvertently confuse the church’s understanding of God’s mission in the world (missio Dei). The challenge facing the ELCSA will therefore be an imperative and absolute need to move from a church with mission to a missional church. The study seeks to further explore and investigate insights from the ELCSA’s mission history with a view of determining the missional health and checking whether the church has a comprehension and understanding of the concept and language of a missional church and missional leadership. In this study I will also attempt to answer two possible sub-problems of the study viz. How does the ELCSA create a missional leadership aptitude environment and how does the ELCSA implement the missional conversation(s) to the operating landscape of the church? This study will also contrast the attractional and incarnational mindsets I reflect in the conclusion the significance and importance of a missional church and highlight the characteristics or indicators of such a church by applying it to the ELCSA. Recommendations are indicated for consideration by the ELCSA and are not presented as an answer or solution to the challenge that the church is facing. / Dissertation (MA(Theol))--University of Pretoria, 2012. / Science of Religion and Missiology / unrestricted

In this thesis the researcher has investigated which of the two concepts: believing before belonging or belonging before believing, is a more accountable perspective in regards to ministry in post-Christendom society. With the final stages of the modern period the power of hegemonic ideologies is coming to an end as people identify less with grand ideologies and more with subcultures related to technology and social and economic networks of different kinds. The post-Christendom phase has begun and is radically challenging Christendom notions of ministry. We have to assume that among post-Christians the familiarity with Christian concepts will fade as the decline of Christendom has meant that Christianity has been losing its status as a lingua franca, only to be understood in the long run, by those who are professing Christians. It is therefore important that the church will anticipate longer journeys towards faith and not move on to disciple new converts too quickly. Post- Christendom evangelization will consequently take longer, start further back and move more slowly. In the context of post-Christendom, knowledge of Christianity is rather limited and people need to come to an understanding of what Christianity entails. For those seekers, exploratory participation at first is safer than making a definite commitment. Postmodern society is also suspicious of institutions and eager to find whether Christian beliefs also work in practice and not only in theory. Therefore is belonging before believing very much necessary for seekers to test whether Christians live out in their communities what they claim to be true? / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)