This empirical and theological project researches physical and emotional weakness in the context of spiritual leadership, in order to discover what consequences these impediments have on church development. Selected representatives (national leaders - or at least regional leaders - of Swiss state and free churches) have therefore been interviewed. It was possible to describe four contrasting typologies which describe the different effects of handicapped leaders and to deduce various consequences for the understanding of church leadership and development. This research is an attempt to contribute to a differentiated practice of dealing with physically and emotionally suffering leaders in the field of church development. It can be seen as a first explorative study of the evaluation of institutional practice. / Philosophy, Practical and Systematic Theology / M.Th. (Practical Theology)

Adventists hold various views with regard to their understanding of themselves as a church. They view themselves as the last remnant church of God today. They also believe that they are a part of the general Christendom. Adventists acknowledge the presence of sincere Christians in other churches. In this study, the background to twentieth century Christian ecclesiological self-understanding is examined. The origins and development of the Seventh-day Adventist ecclesiological self-understanding, especially as it relates to the remnant idea is examined. Three different types of the remnant namely historical, faithful and eschatological can be identified. Biblical images/models used in the development of ecclesiology agree with the biblical understanding and application of the remnant idea to God's people. The remnant idea is not limited in its application to organizational entities. Seventh-day Adventists should adopt an open, inclusive and universal view of the remnant concept. / Theology / Philosophy, Practical and Systematic Theology / Th. M. (Systematic Theology)

Text in Afrikaans / In this study certain dt3ficiencies in connection with administrating church membership are being identified by using statistical information from "Kerkspieel Ill". The cause for these deficiencies can not simply be found in only one or even two factors. It constitutes in several factors some of which are easier to evaluate than others. The fact that it is not easy to measure a cause, does not mean that it should be avoided. Therefore, the practice concerning church membership is being examined in an exploring manner as it is an indispensable organisational matter. It is being approached from two dimensions: first the ecclesiology of the church is studied from a systematic-theological and practical-theological viewpoint with the purpose to determine whether that which the Dutch Reformed Church confesses as church clogma is indeed theologically acceptable. Then, with the ecclesiology as background, the structural phenomenon af church membership is investigated to see in what way the current practice in connection with church membership is conducive or perhaps destructive to the practice of the ecclesiology of the church. After identifying certain descrepancies between the church law and regulations and the E!Cclesiological confession on the one hand, and the church law and regulations and the current practice of membership on the other hand, a new practice for membership is designed. The aim of this new practice is to unite the church's ecclesiological confession and its practice on membership in a closer relationship to each other with the goal to lead members of the church to a fuller understanding of the meaning of their membership. This better understanding will serve as motivation for a more dedicated service to God in honor of his Name. The expectation is that other. renewing projects such as liturgical renewal, will be more effective if it is condu·cted in an atmosphere where members have a better understanding of their membership. / In hierdie studie word vanuit statistiese gegewens soos veral in Kerkspieel Ill opgeteken, sekere lee1mtes wat verband hou met lidmaatskap in die kerk ge'identifiseer. Die oorsake vir die leemtes is sekerlik nie simplisties in slegs een of selfs twee faktore te vind nie. Dit hou verband met 'n verskeidenheid van faktore waarvan sommige makliker meetbaar is as ander. Die feit dat 'n saak nie maklik meetbaar is nie, beteken nie dat dit vermy moet word nie. Daarom word hier verkennend gekyk na die hantering van kerklike lidmaatskap as onontbeerlike organisatoriese aangeleentheid. Dit word van twee kante benader: eerstens word gekyk na die kerk se ekklesiologie vanuit 'n sistematies- en prakties-teologiese perspektief met die doel om vas te stel of dit wat in die Ned Geref Kerk oor die kerk geleer word teologies versoenbaar is. Teen hierdie ekklesiologiese agtergrond word die strukturele verskynsel van lidmaatskap bekyk om uiteindelik na te gaan in watter mate die huidige praxis in VE!rband met lidmaatskap bevorderlik of dalk afbrekend inwerl< op die praxis van die ekklesiologie. Nadat bepaalde diskrepansies tussen die kerkordelike bepalinge en die ekklesiologiese belydenis aan die een kant asook tussen die kerkordelike bepalinge en die huidige praxis van lidmaatskap aan die anderkant aangetoon is, word 'n nuwe praxis vir kerklike lidmaatskap aan die hand gedoen. Die bedoeling is om die kerk se ekklesiologiese belydenis en die betekenis van kerklike lidmaatskap nader aan mekaar te bring sodat die lidmate van die kerk daartoe gelei kan wor:d om al beter te verstaan waarom dit in lidmaatskap eintlik gaan en deur hierdie beter begrip daartoe gemotiveer te word om met groter toewyding die Here tot sy eer te dien. Die verwagting is dat ander kerkvernuwende projekte soos oa die vernuwing van die erediens meer effektief sal wees indien dit geskied waar lidmate ' / Philosophy, Practical and Systematic Theology / D.Th. (Practical Theology)

The central thesis of this study is that Newbigin‟s thought and writing can contribute to understanding the church as an integral part of Indian society, in terms of both her identity and role. Newbigin‟s writing, subsequent to his return to the West after more than three decades in India, often sought to address what he saw as the Western church‟s loss of confidence in its role and position in a post-enlightenment, post-Christendom society. This study tries to work with this material, as well as what was written during his time in India. The second chapter and the third chapter give consideration to the two central elements in Newbigin‟s understanding of the church‟s mission and identity: the eschatological renewal of the whole earth that will occur at the return of Christ and the connection of this end to Christ‟s death on the cross. As the third chapter will consider, while he locates the focus of the church‟s mission in relation to the end, the death of Christ indicates the way in which this mission will be carried out. The remainder of the third chapter will consider the implication of this for the church‟s mission in relation to the presence of poverty and marginalisation in Indian society and its movement towards a consumer economy. The fourth chapter will consider the place of the church in relation to India‟s long and rich culture, suggesting ways in which the church is to become an incultured community. The fifth chapter will address the issue of the relationship of the church to the followers of other faiths. Through interaction with some Indian theologians it will be shown how Newbigin gave attention to the church as both open to the movement of the Spirit beyond the boundaries of the church, while also emphasizing the church as central to our knowing Christ. The sixth chapter will draw out the ways in which Newbigin was consciously engaging with the post colonial context of the church, particularly in his interpretation of the relationship between the Spirit and the church. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

Christ has entrusted mysteries to his church which are essential for its life, teaching and mission and are to be explored in their meaning. One of it is “the glory of the Lord”. In a variety of ways the biblical testimony speaks of “the glory of the Lord”, which has revealed itself diversely and at all times. It has played a central role in God’s encounter with man in the Old and New covenant. God in his glory took his abode in the temple in order to establish worship. For this reason he let his glory become man in Jesus and let his glory live in man and in his church by his spirit up to its completion. The church has been called to the glory of God revealed in Christ. In spite of the broad biblical basis this term has played only a marginal role in many ecclesiologies until today. In present churches the glory of the Lord still remains an abstract term for many. It is not differentiated in any way or recognized in its meaning for the church. For this reason some of the most important ecclesiologies of the 20th century in German language are examined regarding the meaning and importance of the glory of the Lord. They are checked regarding its impact for ecclesiology and church-development. Its role will be compared with that in the bible. The conclusions are meant to be inspirations and impulses for ecclesiology and for church growth, for church life and community and for its mission in the world. / Christian Spirituality, Church History and Missiology / M. Th. (Systematic Theology)

Les deux œuvres spirituelles majeures de Cabasilas : L’Explication de la divine Liturgie et ses Sept Discours au sujet de la vie en Christ, dont les conceptions théologiques ecclésiastiques fondamentales et principales constituent le terreau fertile de la présente thèse sur les mystères du Baptême, de la Chrismation et de la divine Eucharistie, s’appuyant sur l’idée principale du théologien que le salut humain se trouve dans la maison de Dieu. Nicolas Cabasilas fonde précisément sur les saints mystères toute sa théologie ecclésiastique du Nouveau Testament, le monde entier, qui se transforme, s’organise et vit en tant que Corps du Christ. Le Saint Esprit « par la main et la bouche des prêtre accomplit » les mystères de l’Église qui apportent des fruits spirituels et la vie morale et spirituelle en Christ. Ainsi la vie des membres du corps de l’Église, dont le Christ est la tête, est la vie dans le Saint Esprit. Cabasilas place ainsi avec justesse et profondeur, les sacrements principaux (baptême, chrismation et eucharistie) au cœur de ce chemin de vie et d'union au Christ. Toutefois, un rappel important de Cabasilas, concernant le principe de coopération, ne doit pas nous échapper. En effet, la vie nouvelle en Christ est le fruit de la coopération de Dieu et du facteur humain. Le salut n’est pas donné de force lors des mystères, mais avec la coopération et la bonne volonté de l’individu, sa participation active. Enfin, comme notre thèse le démontre, la pensée théologique de Cabasilas, concernant le caractère eschatologique des mystères, en particulier du baptême et de la divine Eucharistie, préserve et dispense la doctrine de l’Apôtre Paul et de la théologie chrétienne primitive qualifiant avec Saint Paul les mystères comme « forces du siècle à venir». / The two major spiritual works of Nicholas Cabasilas : The Explanation of the Divine Liturgy and his seven speeches on the life of Christ, whose basic theological and ecclesiastical designs are the fertile soil of our thesis on the mysteries of Baptism, Chrismation and Holy Eucharist, are based on the main idea that human salvation should be found in the church, the house of God. Nicholas Cabasilas bases precisely on the holy mysteries his entire theology of the New Testament, in which the whole world is organized and lives as the Body of Christ. The Holy Spirit by the hand and the mouth of the priest performs the mysteries of the Church and provides the spiritual and moral fruits, the spiritual life in Christ. Thus the life of the members of the body of the Church, of which Christ is the head, is the life in the Holy Spirit. Cabasilas places with reason the major sacraments (Baptism, Chrismation and Eucharist) at the heart of this life and union with Christ. However, the important reminder of Cabasilas on the principle of cooperation should not escape us. Indeed, the new life in Christ is the fruit of cooperation between God and the human factor. The salvation is not given by force with the mysteries, but with the cooperation and good will of the individual, his active participation. Finally, as our case demonstrates, the theological thought of Cabasilas concerning the eschatological character of the mysteries, especially baptism and the Holy Eucharist, preserves and provides the doctrine of the Apostle Paul and the early Christian theology qualifying the holly mysteries as "forces of the age to come."

Tomáš Veber´s dissertation thesis is recording the beginnings of theological anthropology in Bohemian countries. These are reflected at Antonín Lenz writings. Antonín Lenz (1829 ? 1901) was the professor of theology in České Budějovice, later the residentiary and the prior on Vyšehrad. He entered his name in history, as a pioneer of neotomism. He wrote and thought in spirit of neotomistic theology long time before the publishing of the papal encyclical Aeterni patris (1879), written by Leo XIII. The author is introducing Antonín Lenz not only as theologian, but also as important polemist, arguing against the liberals, and as critic of turbulent progress too. This thesis is presenting some new reports to history of theology, as well as Church history and history of 19th century in general.

L’histoire du christianisme chypriote commence avec la mission de Barnabé au Ier siècle ap. J.-C.Mais pourtant, cette figure emblématique ne fait apparition dans l’hagiographie qu’à partir du Ve siècle, sous la pression du siège épiscopal d’Antioche. Le développement de la légende et du culte de l’apôtre Barnabé et de ses disciples(Héraclides, Mnason, Rhodon, Auxibios,) est intimement lié à l’histoire et au destin de l’île. La thèse met en relief et en dialogue le corpus hagiographique et apocryphe, avec les débats dogmatiques, les répertoires archéologiques et les défis ecclésiaux, du Ve siècle jusqu’à l’invasion musulmane, au VIIe siècle. Le travail commence par une prise en considération de l’historiographie chypriote, de la production hagiographique et archéologique. S’ensuit une étude diachronique,synchronique et philologique des différentes éléments d’un large corpus témoignant, entre autres, de l’obtention par les chypriotes de l’autocéphalie grâce au principe de l’apostolicité des sièges épiscopaux. / The history of Cypriot Christianity begins with the mission of Barnabas in the 1st century AD.However, this emblematic figure did not appear in the hagiography until the 5th century, under the pressure of the episcopal see of Antioch. The development of the legend of the apostle Barnabas and his disciples (Heraclides, Mnason, Rhodon, Auxibios) is intimately linked to the history and destiny of the island. The thesis brings out, in dialogue, the hagiographic and apocryphal corpus,with dogmatic debates, archaeological repertoires and ecclesial challenges, from the fifth century to the Muslim invasion (seventh century). The work begins with a consideration of Cypriot historiography, hagiographic and archaeological production. This is followed by a diachronic, synchronic and philological study of the different elements of a large corpus, testifying, among otherthings, to the Cypriots' obtaining autocephaly thanks to the principle of the apostolicity of episcopal sees.

The thesis focuses on the challenge of being church in the postsecular twenty-first century in an authentic way. A shift took place from modernity with concepts such as ʼnationalism‘ and ‗unity‘ to the fragmentation and diversity which are characteristic of the present-day postmodern world. After the Second World War the objective of the Ecumenical Movement was to promote and maintain the unity of the church. The unity of the church has been an issue from New Testament times up to the present day. How the relationship between unity and diversity was understood changed along with changing paradigms. During the first centuries of the church when the ecumenical creeds originated, the relationship between the unity and diversity of the church was interpreted in terms of two aspects, namely the unity of the canon which consists of a diversity of writings and the one Triune God who consists of a diversity of personae. This study argues that the great revolutions in North America and France were the breeding ground for concepts such as ʼnation‘ and ʼnationalism‘. During this period the unity of the church was interpreted in terms of the dominant ideology of nationalism and nation. The revolutions were also a force behind increasing secularisation and the church‘s loss of authority. In Germany the ideology of national-socialism compromised the integrity of the church. In South Africa apartheid had a similar effect. Secularisation, globalisation and fluidity seemingly threaten the unity of the present-day church. This study aims to contribute to an understanding of unity and diversity that could contribute to the integrity of the church in the third millennium without endorsing the hegemony of the authoritarian church. It attributes a positive meaning to plurality, diversity and the ecumenical movement. This is done after the model of the Cappadocian legacy which associated the immanence (being) of the Trinity with the economy (action) of the Trinity. This model provides the key for the solution to the problemstatement of this thesis. The thesis aims to argue for a correlation between, on the one hand Trinity (diversity in unity) and the ecclesiastical creed (confessing the catholicity of the one church), and on the other hand Christian values such as caritas (agapē) and communion (koinōnia). This study draws a correlation between these Christian values and notions from common law, namely dignitas (dignity) and fama (reputation). The epistemological model for describing a social Trinitarian ecclesiology is that of narrative theology. The ecclesiological model is that of ‗heterotopia‘, a Foucauldian conception of anti-binary space over against the 'utopia‘ as an illusioned space. Chapter 1 indicates the direction of the study: the ecclesiological challenge of the unity of the church amid diversity. The tension between unity and diversity is the crux interpretum of the ecclesiology. The Cappadocian legacy regarding the Trinity is explored as a possible solution. Epistemologically speaking, the approach of the study is a Reformed perspective on the human condition and the methodology is that of narrative. In Chapter 2 the narrative of the Cappadocian renaissance is discussed. The Cappadocian correlation between the immanence (being) of the Trinity and the economy (action) of the Trinity is described and the value thereof for a postmodern ecclesiology is explored. In Chapter 3 an alternative narrative for the church is sought by investigating the Catholic theologian, Edward Schillebeeckx‘s ecclesiology in terms of the concept of liquidity. His contribution was to replace the Catholic maxim extra ecclesiam nulla salus est with extra mundum nulla salus. Hereby he trandscends the boundaries of the church to include the whole world in God‘s salvation. From a postmodern perspective the question would be whether he was able to overcome the binary thinking of his time. The Netherdutch Reformed Church of Africa is described as a case in point of a church which endorses genealogy and thereby fails to transcend the binary opposition of exclusivism and inclusivity. Nationalism and racism form the ideological underpinnings of this tendency. Theoretically the confession of unity is underscored but it does not manifest in practice. Ecclesiology should overcome binary and linear thinking in order to be relevant to postmodern culture. In Chapter 4 overcoming binary and linear thinking is illustrated by the exploring the autobiography of Protestant theologian, Jürgen Moltmann, in order to ascertain to what extent narratives of inclusivity can be of value for formulating an inclusive ecclesiology for the church in a postmodern world today. Moltmann‘s ecclesiology is investigated in terms of the concept of a social Trinity. From Moltmann‘s narrative it can been seen that he was radically inclusive in practice even before theories of radical inclusivity had been formulated. However, his emphasis on eschatology and hope tends toward apocalyptic utopian thinking. In Chapter 5 Michel Foucault‘s concept of heterotopia is used to describe reconciliatory diversity, which is characteristic of an inclusive postmodern church which is a space where unity is not threatened by diversity, where the one is not afraid of the Other. In Chapter 6 the study concludes with the finding that to be church in the third millennium entails transcending linear thinking, desacralizing time and space and bidding farewell to any notion of genealogy as constitutive for 'being‘ church. The broad space where this is possible in the 'here‘ and 'now‘ is that of heterotopia. / Thesis (PhD)--University of Pretoria, 2013. / gm2013 / Dogmatics and Christian Ethics / unrestricted

Philosophiae Doctor - PhD / This study entails an historical investigation of how the All Africa Conference of Churches (AACC) has addressed the ecumenical tension between ecclesiology and ethics in its history between 1963 and 2013. The study is arguably the first comprehensive analysis of the history of the AACC focussing on ecclesiology and ethics and will therefore make an original contribution to ecumenical theology in Africa in this regard. The study argues that the tension between what the church is (read: ecclesiology) and what it does (read: ethics) has undeniably been present in the ecumenical movement in Africa. The study is situated within two concentric contexts. Firstly, it is located within the context of the WCC study project on ecclesiology and ethics that was conducted during the period 1992 to 1996 and will contribute to wider discourse in this regard. The WCC project was an attempt to bridge a deep divide in the ecumenical movement between those who emphasise that the way to unity is through doctrinal agreement and those who believe that “doctrine divides” while a common moral cause (service) may unite. Secondly, this study is aimed at discerning how the AACC has addressed the relationship between the theological quest for unity (read: ecclesiology) and the social responsibility of the church (read: ethics). The study examines how the AACC assisted its member churches to respond to contemporary challenges in three distinct periods in recent African history, namely the periods of decolonisation (1963-1974), development (1975-1992) and neo-liberal globalisation (1993-2013). The hypothesis of this study is that these periods correlate with the AACC’s ways of negotiating the tension between ecclesiology and ethics. The study argues that although the AACC has privileged the social agenda of the church in society (read: ethics), the ecumenical quest for ecclesial unity (read: ecclesiology) has not been completely absent. While the study acknowledges that the tension between ecclesiology and ethics is not easily resolved, it affirms that these two ecumenical concerns are inseparable. The study therefore suggests an appropriation of the African notion of ubuntu as a horizon for ecclesiology and ethics. The intuition behind the proposal is that ubuntu resonates with biblical notions of koinonia and diakonia and is thus an apt notion for an articulation of the interconnectedness between ecclesiology and ethics. The study is divided into two parts, comprising eight chapters. The first part covers four chapters in which I offer an historical background to the modern ecumenical movement, an analysis of the ecclesiology and ethics debate in the wider ecumenical context and a brief institutional history of the AACC. The second part of the study comprises three chapters. Therein, I present a critical analysis of the AACC’s handling of the tension between ecclesiology and ethics in the period 1963-2013. Each chapter describes and analyses the various ways in which the AACC addressed the tension between the theological quest for the visible unity of the church on the one hand (read: ecclesiology) and the social responsibility of the church (read: ethics) on the other in specific socio-historical contexts. The hypothesis of the study is confirmed on the basis of such analysis. This study contributes to discourse in African theology on authenticity (read: ecclesiology) as expressed in theologies of inculturation and indigenisation and on social relevance (read: ethics) as expressed in theologies of liberation and reconstruction. It further contributes to academic reflection on the history of the ecumenical movement in Africa and the quest for an appropriate ecumenical vision on the African continent amidst the tensions between mainline churches, independent churches (AICs) and a variety of Pentecostal churches and the many social challenges that churches have to address. / Sakupapa, T.C. (2017). Ecclesiology and ethics: An analysis of the history of the All Africa Conference of Churches (1963 - 2013). PhD thesis. University of the Western Cape. http://hdl.handle.net/11394/5534