British church history in the last sixty years is best described as a “coat of many colours”. This image is appropriate because of the growth and proliferation of Black Majority Churches in urban areas of the British Isles. The advent of these churches has contributed to the prevailing pluralistic theological landscape. This thesis aims to evaluate the current status of Black Majority Churches with respect to their origin, growth, distinctives and contributions to British Christianity. Historiographical research methods are utilised in this study, including a review of historical publications on Britain’s Black Majority Churches and evaluation of their liturgical practices, preaching styles, common ethos, training standards and generally accepted doctrinal statements. Hitherto, the general consensus amongst Black British theologians was that the Black Majority Churches originated in the Windrush migration era, beginning in 1948. However, this era is more appropriately seen as one of expansion, rather than the foundation, of Black Majority Churches. The foundation stone for the growth and proliferation of these churches had been laid with the establishment of Sumner Chapel, Peckham, in 1906 by a Ghanaian, Pastor Brem Wilson. Further impetus was given to this initiative with the emergence of the African Church Mission in 1931, led by a Nigerian, Rev Daniel Ekarte. The growth of these churches in urban areas was greatly accentuated during the Windrush dispensation, with the emergence of West Indian churches, which evolved not only as a result of racism but in order to meet the authentic social, cultural and religious needs of Africans and Caribbeans in Britain. The theological flavours of these churches are similar to those of global Pentecostalism, but are modulated by African and Caribbean cosmologies. Alongside their pneumacentric, experiential approach, there exists a strong resonance with the American Pentecostal “health and wealth” ideology. The socio-cultural and religious importance of these churches during the acculturation of migrants in Britain is pivotal, but at times these churches also limit the process of acculturation because of their minimal social interaction with the wider British communities. The political pragmatism of Black-led Churches is gradually evolving and is in sharp contrast to the political ideology of the Black Movement of America. The active involvement of various Black-led Church leaders, community groups and parachurch organizations is gradually shaping the political activities of Black Majority Churches. The missiological praxis of these churches seems suspect because many are “migrant sanctuaries”. The limitations are inherently due to a lack of retrospection on the missional tools of these churches and a certain disregard of the British context. The role and functionalities of these churches in terms of social and political relevance is gradually unfolding. The future relevance of these churches is totally dependent on proactive initiatives such as the planting of missional churches, development of articulate leadership, theological training and engagement with British culture. / PhD (Missiology), North-West University, Potchefstroom Campus, in association with Greenwich School of Theology, UK, 2011

This research has been conducted against the backdrop of the Second Vatican Council's "People of God" motif. The term "ecclesial" in the title embraces both lay faithful and clergy, although the lens through which their views are gauged is that of the deacon. The empirical findings of the research have been derived from fifty-three deacons of Southwark Province who completed narrative questionnaires about their collective six hundred years of experience in ordained ministry. The research methodology was mainly qualitative, using an adapted grounded theory approach to explore the themes which emerged from the respondents' own testimonies. These included discernment of their vocations, their formation programmes, what helped or hindered them in their early days of ministry and how they were received by their parish priests and their communities. As a theological consideration of the permanent diaconate, the project points to : * a richer scriptural interpretation of diakonia than a simplistic reading of Acts 6 * an understanding of the episcopate as the "fullness of order" from which are extended the two "arms" of the bishop's pastoral oversight - diaconate and presbyterate * a praxis which reflects the diaconate as a unique and full order The chief findings of the research are as follows: * Whilst formation for deacons has become theologically more robust over the past decade, there remain gaps in ongoing formation, both theologically and pastorally and an underdeveloped structure for the deacon to be properly supervised in his ministry. * The pastoral role of the deacon's wife remains unclear. Although, in the main, she is an animator of her husband's witness and compensates for his lack of time with the family, there is little evidence that the concept of "diaconal marriage", as a basis for joint ministry, is devloping. * The discipline of celibacy for widower deacons reflects a limited and sacerdotal understanding of what it means to be a sacred minister in Holy Orders. Although dispensations for remarriage are possible, these exceptional concessions may restrict the theological unfolding of the concept of diaconal marriage. * The continued exclusion of women from ordained ministry remains problematical for some. However, Pope Benedict's recent moto proprio "Omnium in Mentem" may signal future opportunities for a more diverse ordained diaconal ministry.

Thesis (DTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: Due to the consciousness of religious pluralism and the need for peace amongst the religious communities of the world, the researcher considered, and herewith presents, the arguments for and against each of three traditional theological models for evaluating the relation between Christianity and other religions. Although this theological debate about the truth and salvific value of non- Christian views of life is important, and although the three approaches discussed each brings out important aspects that have to be considered in this debate, they were found to be limited in an important respect, namely, that they do not suggest practical strategic solutions for how Christians should relate to people who hold beliefs that differ from their own. With reference to the notion of an “ethic of embrace,” drawing on a number of New Testament texts as interpreted by theologians like Hans Küng, Miroslav Volf, Harold Nethland, Sam Storms, and Robert H. Stein, to name but a few, a strong case could be made for the necessity of such an ethic as a guideline for how the churches should interact with those who do not share their faith. It could be concluded that each of the three theoretical models, Particularism, Inclusivism and Pluralism, needs to be reconsidered from the perspective of an ethic of embrace. The researcher therefore inquired into the extent to which each of the theoretical models can be reconciled, and can indeed support and undergird, an ethic of embrace. Since, at least at face value, Particularism seems to raise most questions in this regard, it received particular attention. It was concluded that, also when applied in the context of the Particularist model, the ethics of embrace is the missing link that can help influence religiously motivated conflicts in a positive way. This allows for a more peaceable praxis as it not only addresses religious conflict in the world, but can also enable the Particularistic model to foster peace among religions and therefore, indirectly, peace among the nations of the world. The themes of reconciliation, tolerance, forgiveness and hospitality, which are interconnected with an ethic of embrace form an important part of chapter 5, with its focus on the truth and salvific significance of Jesus Christ reflected in his life as portrayed by Biblical witnesses. It is argued that He is not only the truth, or the one who spoke about the truth and his salvific significance, which is of central importance to the Particularistic model, but was able to demonstrate its practical application through the life He lived among humans. He demonstrated practically how the neighbour can be embraced in accordance with a particular understanding of the will of God. / AFRIKAANSE OPSOMMING: Hierdie tesis ondersoek die potensiaal van ’n etiek van omhelsing (“embrace”) aangesien drie tradisionele modelle in die teologie van die godsdienste, naamlik Partikularisme, Inklusivisme en Pluralisme, nie voldoende is om vrede tussen die verskillende gelowe van die wêreld te bevorder nie. Argumente ten gunste van en teen elke model, sowel as hulle sterk en swak punte, word behandel om duidelik aan te toon dat nie een van die drie modelle genoegsame praktiese strategiese metodes oplewer nie. Nadenke oor die waarheidsgehalte en moontlike verlossingskrag van nie-Christelike godsdienste, en oor Christene se wyse van interaksie met mense van ander gelowe, verskaf opsigself nie die nodige vrugbare praktiese riglyne nie. Met betrekking tot die idee van ’n etiek van omhelsing, het verskeie teoloë, waaronder Hans Küng, Miroslav Volf, Harold Nethland, Sam Storms, en Robert H. Stein, om net ’n paar te noem, sterk konstruktiewe argumente ontwikkel wat die idee van ’n etiek van omhelsing ondersteun en bevorder in verband met Christene se verhouding met mense van ander gelowe. Hierdie studie argumenteer ten slotte dat die drie teologiese modelle wat ondersoek is ’n etiek moet heroorweeg van ’n verhouding van omhelsing teenoor mense van ander gelowe, indien hulle tot vrede tussen mense van verskillende gelowe wil bydra. Die navorser ondersoek ook tot watter mate die drie modelle met ’n etiek van omhelsing versoen kan word. Aangesien Partikularisme skynbaar meer vrae in hierdie verband oproep, word dit veral deurdink. Die navorser kom dan tot die gevolgtrekking dat die etiek van omhelsing, in die konteks van Partikularisme, dalk die verlore skakel is wat, ook vir die Partikulariste, geweld onder die verskillende gelowe kan teenwerk. Dit kan moontlik nie slegs vreedsame verhoudings tussen die verskillende gelowe teweegbring nie, maar ook daartoe bydra dat Partikularisme in die teologiese debat tot geloofsvrede kan bydrae. Versoening, vergifnis, gasvryheid en toleransie is temas wat in verband met ’n etiek van omhelsing ter sprake kom, en vorm belangrike aspekte van hoofstuk 5, aangesien dit nie net in abstrakte sin die waarheidsgehalte en verlossingskrag van Christus sterk beklemtoon nie, maar ook die wyse waarop dit in sy lewe, soos die Bybelse getuies dit narratief skets, in ’n praktyk van omhelsing van die medemens gestalte gevind het.

Thesis (MTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: What are the predominant characteristics of the Refugee churches established in Europe in the mid‐sixteenth century? They are, undoubtedly, those of disputation and argument, dissension and fraction. But there are exceptions, the most notable of which is the English church in Geneva, which was formed in the autumn of 1555 and whose life officially ended when the last English exiles left Geneva in the spring of 1560. The origins of the church lay in the conflicts that had arisen over liturgy in the English church at Frankfurt and these conflicts continued later in Elizabethan England when the Marian exiles, many of them from Geneva, endeavoured to impose their vision of a truly Reformed church on the church of their homeland. For a short period – between the time spent at Frankfurt and the return to England – the English exiles in Geneva were a peaceable community at home with their maker and each other and created there a church that was broad rather than narrow in sympathy. The absence of conflict appears to have enlarged understanding and tolerance of others rather than narrowed it. This had much to do with the liturgy of the church which was one centered on prayer. It was also a liturgy that emphasized practicality, participation and community. The order of the church reflected its liturgy with, in a limited sense, a democratic rather than an authoritarian flavour. The failure of the Marian exiles to impose their view of a truly reformed church on the Elizabethan Church of England reminds us of the alternative approach to ecclesiological arrangements adopted in the Netherlands. While the Dutch Reformed church became the officially established public church of the Netherlands, it was nevertheless accepted, from inception, that only a minority of the population would become communicating members, a situation which has more flavour of the twentieth century than the sixteenth. But the ecclesiological arrangements in the Netherlands were unique and it is sad to record that the effect of the refugee churches was to harden confessional differences between Protestants of the Reformed and Lutheran traditions, making unity between them increasingly unlikely.

Thesis (MTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: In this thesis, we seek to highlight the possible implications, challenges and opportunities postmodernism has for evangelical ecclesiology. Informed by the ongoing conversation between the emerging church movement and mainstream evangelicals, we seek to determine how we account for our being and becoming the ecclesial people of God in Christ by the Spirit in the light of emerging postmodern realities. Taking postmodernism as an ally of post-colonialism and seeing negritude as its antecedent, we also seek to highlight the implications and opportunities these paradigms may have for our understanding of evangelical ecclesiology in our post-colonial, multi-ethnic African contexts. Perhaps these paradigms may enable a nuanced understanding of the theological motifs that inform our understanding of being the ecclesial community of God and enable an innovative space for articulating Afro-centric evangelical ecclesial expressions that are biblically faithful, theologically coherent, contextually relevant and socio-economically informed. / AFRIKAANSE OPSOMMING: "Geen opsomming"

Thesis (MTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: The aim of this research project is to explore whether there are convincing, contemporary theological traditions within Christianity for conceptualising a socially responsible hope for our current times that can be envisioned, embodied and enacted in our world. It uses a theological-ethical framework of hope as social vision, virtue and practice to unpack the shape of hope systematically. It draws on diverse theologians such as Jürgen Moltmann, Albert Nolan, Walter Brueggemann and Flora Keshgegian as well as the Catholic philosopher Josef Pieper to offer multi-denominational and country perspectives on the topic that point towards the social practice of this hope as a central part of the mission of the church in our world today. This project examines a range of theological arguments for a world transforming Christian hope with concrete this-worldly social implications that is not just about ‘pie in the sky when we die’. It looks for a hope that can balance the demands of an active human responsibility alongside faith in a divine presence that is capable of being incarnated into how we see, are and act as humans in the midst of actual life as it is and not just as an abstract doctrine of belief for another world. It seeks for an ecumenically endorsed hope that can enable us to be active contributors to the wider human projects of social transformation clearly needed at the start of the 21st century enabling us to interpret Christian mission as hope in action within our world. / AFIKAANSE OPSOMMING: "Geen opsomming"

This thesis examines the role of Melodi Ya Tshwane Christian Youth Ministry (MyT CYM) in the context of what is increasingly observable environmental crisis with a view of developing a contextual approach to ecological mission. The research does not focus primarily on the environmental crisis itself except to note that its scope incorporates not only environmental issues, but has some important implications for social justice as well. The research recognises the role that MyT CYM must play as part of their contribution towards addressing the environmental crisis. Such a role is based not on a pragmatic response to the situation, but flows from the missional nature and theology of the church. Therefore, the missional church has an obligation to address this issue, through Christian mission that takes seriously the biblical call to care and preserve the integrity of creation. Finally, this research aims to assist MyT CYM to understand the theological basis for contextual action towards developing an appropriate ecological mission. / Christian Spirituality, Church History and Missiology / M. Th.(with Specialisation in Urban Ministry)

My doctoral thesis examines the intellectual and political relationship between England and the general councils of the Church from the Council of Pisa until the Council of Trent. It illuminates the hitherto unexplored features of the revolution that was the end of universal papal authority. With the transfer of spiritual authority to Henry VIII, the heads of England’s Protestant regimes inherited the papacy’s distrust of the general council, which had the potential to interfere with the course of the reformation in England. At the same time, the thesis examines the changing nature of public commitment to universal decision-making in the Church in the face of resistance by hierarchs (papal or royal). It finds a widespread support for the general council over the period, but also a plurality of views about how conciliar government could be reconciled with monarchical rule in the Church. In the fifteenth century, conciliarism had to contend with the suspicions of those who wished to shore up the Church hierarchy against Wycliffite attacks. In the sixteenth century, there was still competition between the establishment’s defence of an hierarchical Church, directed by the monarchy, and theories which stressed the importance of conciliar government. These arguments took different shapes when used by popular rebels in favour of traditional religion grounded on conciliar consent, or by Protestants in favour of synodal government by the godly. But they were both outcomes of enduring instabilities in the ideology of Church government, which had their roots in the fifteenth century.

Thesis advisor: Thomas E. Wangler / The story of the transformation of St. Benedict Center in Cambridge, Massachusetts, originally a small Catholic student center, into a controversial and socially disruptive religious community is little known today even by most Bostonians. Some sixty-five years ago, however, the Center's public activities under the leadership of its chaplain, Leonard Feeney, S.J., were the focus of intense controversy and publicity, nationally and internationally as well as locally. In the 1940s, there was no clear theological consensus on the possibility of salvation for non-Catholics. Although there seems to have been a notable hesitation on the part of theologians and hierarchy alike in Boston to issue an official pronouncement on the Church's theology of salvation, there was at the same time an unhesitating consensus among them that Fr. Feeney's rigorist interpretation of the Catholic doctrine extra ecclesiam nulla salus ("no salvation outside the Church") was not that of the Church in the modern age. Complex social and cultural factors were at play in the controversy. Ultimately, though, any historian attempting to make sense of the ideas and actions of Fr. Feeney and the members of the Center is confronted with the fact that they took theology seriously, and so also must the historian who hopes to understand them. My thesis in this dissertation is that a uniquely explosive combination of theological developments, social flux, and intersecting personalities led to the eruptions at St. Benedict Center. / Thesis (PhD) — Boston College, 2014. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

Thesis advisor: Richard Lennan / A number of theologians claim that the church has not tapped into the fullness of Vatican II’s teaching on the sensus fidelium. As an attempt to address that concern, this dissertation examines the teaching authority of the laity as a key element in the expression of the sensus fidelium in the church. It argues for a fuller realization of Vatican II’s emphasis on the laity’s participation in Christ’s prophetic office. It proposes a three-part lay hermeneutic (hermeneutic of everyday life, hermeneutic of desire, and hermeneutic of trust) as a relevant, authoritative framework for discerning the sensus fidelium, of which Filipino popular Catholicism is a living expression. This dissertation employs a method that is primarily critical, hermeneutical and practical. It is structured in two parts: the first two chapters establish the theological underpinnings of the study, while the last three chapters focus on the laity, their sense of the faith, their reception process, their lived faith expressed through popular Catholicism, and their participation in the prophetic office of Christ. Through an analysis of the laity’s sensus fidei as an integral dimension in the discernment of the sensus fidelium, this dissertation emphasizes that authority in the church derives from all its members and that the interpretation of faith is a process that invites the participation of all the baptized as sharers in Christ’s prophetic function. In such a church, not only the ordained, but the laity, equally belong to the guild of interpreters of God’s revelation. The laity possess a teaching authority that contributes significantly to the life of the church. / Thesis (PhD) — Boston College, 2015. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.