The church-state relationship in South Africa was severely challenged in the wake of the 1994 constitutional dispensation. An analysis of the relationship between the church and the constitutional state reveals the unique position of church law in terms of the churchâs self-understanding and the possibilities of the self-rule of the church, within the context of entrenched religious rights and a sound church-state relationship. This study sets out to contribute to a framework of understanding that provides the impetus necessary for the autonomy of the church in South African society, notably of the churches of Reformed descent and theology. Major events in the general history of the relationship between church and state, church-state relationships in other legal systems, and the relationship between the church and the judiciary in South Africa, have shaped church governance and influenced the self-expression and legal status of churches. The study investigates the impact of these influences on church law. The right to freedom of religion (buttressed by related rights and the diversity demands of a pluralistic society), as a quintessential fundamental right, essentially warrants a strong presumption in favour of the church. To disregard the uniqueness of church law may even be contra bonos mores. The pertinent issue is the status of church law as a ius sui generis and the freedom of religious institutions (including churches) to promulgate and enforce their own rules, standards, and regulations. The influence the inimitability of church law has on churchesâ right to regulate their own affairs pertaining to focus areas such as doctrine, offices, authority of church assemblies, ecclesiastical tribunals, property, membership, discipline, and labour relations is examined in this study. Internal arrangements contained in church books of order ought to survive constitutional analysis â provided they conform to the churchâs own tenets and are officially endorsed. The legal position of churches in South Africa and the consequence of this position in terms of the Constitution were reviewed critically and the content, application, and limitation of religious rights, as far as these issues pertain to church law, were explored and evaluated. It is shown that the state and civil courts should not become entangled in matters of religious doctrine. The concept of âdoctrineâ should of necessity be extended to include interpretation of church orders and constitutions, and indeed be construed to include the whole body of established church law. The courts, in general, must accept the churchâs analysis of its own statutes and the state should not be involved in matters of church law at all, owing to the contiguity between doctrine and church order. As the church is the embodiment of exercised fundamental rights, church law is shown to be an interest worthy of protection. The doctrine of positive neutrality is considered as a feasible model for a sound church-state relationship. Churches have both rights and responsibilities vis-àvis the state, while the stateâs minimum duty towards the church is to afford it ample opportunity to function without being burdened by limitations and coercion relating to its core tenets and practices. The courts and authorities need to be mindful of the churchâs self-understanding as elucidated by its self-definition in terms of the Bible and its settled tenets. Churches, as associations sui generis, have a reciprocal duty to act within the dictates of human dignity, public policy, and the law, while maintaining the right to claim their Biblical-prophetic autonomy and constitutional sanction. In drawing all the observations and conclusions together it is revealed how church and state can exist complementary alongside each other â each sovereign in its own domain â pursuing the same goals of advancing justice and the common good.

No description available.

The strong emphasis on ecclesiology in the work of Stanley Hauerwas, John Milbank and others associated with ‘the new ecclesiology’1 brings theological challenges to the contemporary move to recast practical theology’s attention to church and society as ‘public theology’. A historical reading of three key examples of practice in the tradition of twentieth century Scottish reformed-ecumenical reflection on ‘church and society’ displays a rich seam of reflection on ecclesiology, with some significant affinities to ‘the new ecclesiology’. The work of Stanley Hauerwas is used to develop a critical reading of the practices of theology and the theologies of (church and world) practice embedded in each example. This leads to the claim that ‘the new ecclesiology’ offers practical theology a way of articulating the church-world relationship and expressing the social, political and cultural witness of Christianity within Scotland which is to be preferred to the rubric of ‘public theology’. Its appeal for practical theology in the face of church decline and the marginalisation of theological discourse within liberal culture lies not in a temptation towards the comforts of “sectarianism”, but in its confession of the “ironic” character of the politics of Jesus and the reign of God. Its promise for practical theology lies in its claim to offer a narrative display of how theology as “church pragmatics” can mediate a fruitful social, political and cultural imagining of the world Scotland is and the world it is called to be.

No description available.

The primary focus of the thesis is to examine and explain the architectural, religious, and anthropological occurrences that influenced the implementation of ecclesiology in Alabama, Mississippi, and Louisiana in the period prior to the American Civil War in 1861. Architectural, religious, and cultural developments in the region have been considered within the context of Romanticism, Cotton Capitalism, provincial architectural taste and climatic conditions, socioeconomic placement of the gentry planter class, and the liturgical developments within the Episcopal Church. The Episcopal Church was the only denomination interested in the development of the Gothic Revival and the High Church influences in the largely evangelical region creates a question of purpose. Aside from liturgical requirements, issues of taste and refinement are associated with the Gothic form and are therefore associated with the educated and wealthy Episcopal congregants. This thesis examines the information beyond any existing literature and explains how and why a variation of ecclesiology was implemented in certain Episcopal parishes in the Gulf South. The methodology for creating an argument for antebellum ecclesiology concentrates on primary sources and fieldwork. The first hand accounts of both natives and travellers in the region, the reports from the clergy, and the writings from the Episcopal planter class, all infuse to create a clear understanding of the development of the Gothic Revival and the purpose, both religiously and socially, of the style. The influence of the Oxford Movement and the English ecclesiologists is also considered when evaluating the transatlantic relationship between the American Church and Southern Anglophiles in relation to the Church of England. The theological and humanistic understanding of mankind within the confines of a slave-based economy also influenced the decision of the planter class to gravitate towards the Episcopal Church and establish an architectural presence unique to their social and economic level. Ecclesiology embodied the refinement and social position of the Episcopal Church, creating a visible and psychical manifestation of High Church principles suited for the gentry slaveholding class. By examining the architectural models of the early Episcopal Church in the Gulf South, this data establishes a pattern of the Church supporting the Gothic Revival and, in some circumstances, following the principles of ecclesiology.

This thesis is an investigation of Karl Barth’s theology in the turbulent and dynamic years of his nascent career: 1915 – 1922, with a special focus on the manner in which he construed Christian and ecclesial existence. The thesis argues that Karl Barth developed his theology with an explicit ecclesial and ethical motive, that is, he developed his theology as a deliberate attempt to shape the ethical life of the church in the context within which he lived and worked. It contends that criticisms suggesting that Barth does not have an ethics are inaccurate assessments of his work, and in fact, that although it is evident that his ethical thought continued to develop throughout his career, major trajectories of Barth’s development are present in germinal form even at this early stage. Following the lead and suggestion of John Webster, the thesis adopts a chronological and exegetical reading of Barth’s work from his initial dispute with his liberal heritage circa 1915 until the publication of the second edition of his commentary on Romans. Materials examined from this period include sermons, lectures, book reviews, personal correspondence and biblical commentaries, with particular care being taken to identify the occasion and historical context within which Barth presented his thought. This reading seeks to uncover and present the development, structure, content and logic of Barth’s own thought, in hope that the central concerns of this thesis will be validated. Examination of these materials has indeed shown that Barth developed his theology with an ecclesio-ethical motive. The significance of this thesis is twofold. First, it contributes to broader understanding of Barth’s theology both in its early development, and with regard to his ecclesiology and ethics. Second, it provides a significant framework and material for contemporary ecclesial reflection on its own identity and mission.

This study tells in a cursory manner the story of the Christian faith and church in the regions that over the centuries is known as the Arab countries. It is a remarkable story. During the first seven centuries of the Christian era, this faith joined the Arab world and established itself among the Arabs. In large parts it even became the predominant religion. Ecclesiologically and theologically it portrays a differentiated and blended picture. In the seventh century a post- Christian religion - Islam â announced itself and quickly became a religion of this great land. The Christian faith and churches were challenged and were even supplanted in many places. For Christians a new phase in their history was introduced. The study therefore continued to focus on the relationship of the two religions and brings to light how Christians with a typical coexistence as interlocutors continued to preach the gospel linked to its historicity. A second major turning point came in the twelfth century, when the Christian crusades overwhelmed the Muslim world. The crusades as historical events, replaced the original orientation towards the historical Calvary by a new historical image that would in the centuries to come define the relationship between Muslims and Christians. In addition, Islam identified himself in a powerful and dominant world empire. Injustice and power underlie the historical and theological comprehension with which Christians are viewed ever since. The Christian response since the twelfth century was unbundled in the laden concept mission. The research traces this history until the beginning of the 21st century, but focuses on the Protestant version thereof. The 9/11 event strengthened the âcrusadeâ historical image of Muslims and as another powerful filter slid in between them and the proclamation of the gospel. In order to acknowledge and critique the question and image of history held by Muslims, the study is of opinion that the service of the Gospel to Arab Muslims cannot be underpinned by or associated with the Western concept of mission. It can only be embodied in humility, in full acknowledgment of history, based on the event of Calvary.

This thesis aims to provide the first comprehensive review of church building and restoration in an English county between 1800 and 1914. Architectural trends and arrangements of furnishings and fittings receive the greatest attention, together with the setting of local events in the national context. The condition and appearance of churches in the pre-Ecclesiological era are considered and a rather more favourable picture built up than that inherited from the nineteenth century. The rise of Ecclesiology is examined and it is clear that Leicestershire follows rather than plays a leading part in national trends. Throughout emphasis is placed on statistical information to illuminate the points under discussion, for example, to assess the impact of the restoration movement on local churches; the claim that restoration was destruction is critically examined, particularly in relation to G. G. Scott. It is shown that from about 1870 there-was a great need for new churches in Leicester, and, although there were some notable buildings provided, there was a general tendency towards architectural simplicity which led back to the values embodied in the pre-Victorian buildings. This is also associated with changing stylistic fashions; after the flowering of the Gothic Revival, its waning is traced and examples given of the use of non-Gothic styles. The above themes are generally treated chronologically. They are followed by separate treatments of the processes of selecting architects (the clear evidence is limited), building materials and their application (Leicestershire has an excellent diversity of materials), and the methods of funding the work. Back-up material is provided in a series of Appendices. Of these the longest and most important are the ones summarising the work done at each church, the work of individual architects, and a review of the amount and timing of activity in other selected counties. The latter seems to show that not all counties follow the Leicestershire pattern, which peaks in the 1860s.

This study aims to establish what Augustine’s ecclesiology was between 354-387AD and how his ecclesial thoughts developed during that period. Scholarship has tended to neglect the importance of this period in understanding Augustine’s ecclesiology as a coherent whole (Alexander 2008:21). Like Harrison (2007: 165-179) and Alexander (2008:18-21), this study establishes that Augustine’s early ecclesiology and its development is an essential lens to understanding Augustine’s later ecclesiology. The thesis statement, which yielded a positive result, is the defining features of Augustine’s ecclesiology were in place by 387AD. A chronological textual approach was used to establish whether the thesis was positive or negative. Primary and secondary sources were used where appropriate to determine Augustine’s ecclesiology. This study established the different phases of Augustine’s ecclesial growth, what the contents of his ecclesiology most likely was during these different phases, how his early ecclesial thoughts influenced his future ecclesial thoughts and what lessons can be learnt for the South African church context. / Dissertation (MA(Theol))--University of Pretoria, 2012. / Church History and Church Policy / Unrestricted

Thesis (DTh)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: This dissertation is a critical analysis and evaluation of the teaching of the priesthood of believers and the development of ecclesiology in the Seventh-day Adventist church. The study analyses this development in Seventh-day Adventist ecclesiology by evaluating how the doctrine of the priesthood of believers has been viewed in biblical, historical, and theological contexts. The comparative analysis of (mainly, though not exclusively) the Free church ecclesiology with the aim of contributing towards the understanding of the development of the Seventh-day Adventist ecclesiology is key. The importance of the development of ecclesiology in general and more specifically within the Seventh-day Adventist church is reflected in the discussions on the priesthood of believers by Free Churches and Seventh-day Adventist church historians and theologians. This research demonstrates that the development of ecclesiology cannot be studied in isolation. Therefore the development of ecclesiology in the Seventh-day Adventist church should be viewed with the history of the Christian church in view. For the purposes of this study this implies that the reflection of the Christian church on the priesthood of believers should have an impact on the development of the history of ecclesiology within the Seventh-day Adventist church. The critical analysis and assessment of the development of Seventh-day Adventist ecclesiology highlights the importance of biblical, historical, theological and ecclesiological contexts combined, on the priesthood of believers. Therefore this highlights the importance of the doctrine of priesthood of believers in the development of ecclesiology. / AFRIKAANSE OPSOMMING: Hierdie werkstuk is ‘n kritieke analisering en evaluering van die leer van die priesterskap van gelowiges en die ontwikkeling van ekklesiologie in die Seventh-day Adventist Kerk. Die studie analiseer die ontwikkeling in die Seventh-day Adventist ekklesiologie deur te evalueer hoe die doktriene van die priesterskap van gelowiges gesien word in bybelse, historiese, en teologiese konteks. Die vergelykende analisering van (hoofsaaklik, tog nie alleenlik nie) die Vrye kerkse ekklesiologie met die doel om by te dra tot die begrip van die ontwikkeling van die Sewendedagse Adventiste ekklesiologie is opperste. Die belangrikheid van die ontwikkeling van ekklesiologie in die algemeen, meer spesifiek in die Seventh-day Adventist Kerk, word gereflekteer in die gesprek oor die priesterdom van gelowiges deur die Vrye Kerke en die Sewendedagse Adventiste geskiedkundiges en teoloë. Hierdie navorsing demonstreer dat die ontwikkeling van ekklesiologie nie in isolasie bestudeer kan word nie. Daarom moet die ontwikkeling van ekklesiologie in die Sewendedagse Adventiste kerk gesien word met die geskiedenis van die Christen kerk in sig. Vir die doel van hierdie studie impliseer dit dat die refleksie van die Christen Kerk op die priesterskap van gelowiges, ‘n impak moet hê op die ontwikkeling van die geskeidenis van ekklesiologie in die Seventh-day Adventist kerk. Die kritieke analisering en assesering van die ontwikkeling van die Seventh-day Adventist ekklesiologie beklemtoon die belangrikheid van die bybelse, geskiedkundige, teologiese en ekklesiologiese konteks saamgebind om die priesterskap van gelowiges. Daarom word die belangrikheid van die doktriene van priesterskap van gelowiges in die ontwikkeling van ekklesiologie beklemtoon.