Thesis (DTh (Systematic Theology and Ecclesiology)--Stellenbosch University, 2008. / Family violence, commonly known as domestic violence, is becoming a serious social problem – not only in the Western Cape but in the whole country. Most women are still victims of family violence caused by their spouses. Although family violence is a serious violation of human rights, it does not seem to be recognized as such in the Church and within some African communities. Family violence results in women experiencing serious physical, economic as well as health and psychological problems. Despite the fact that governments worldwide (including the South African government) have committed themselves through legislation, to addressing the abuse of women, most women are still experiencing family violence. Most women choose to be silent about their experiences of family violence and for various reasons, prefer to remain in such relationships. The reasons for their silence vary from one to another. This study is essentially a theological-ethical assessment. The aim of the study was to explore what could be the churches’ response and contribution in combating family violence in African communities in the Western Cape.

Thesis (DTh (Systematic Theology and Ecclesiology))—Stellenbosch University, 2008. / This study concerns the relationship between mysticism and social action (widely understood, as including political and economic action), or as it was formulated for centuries in the Christian tradition: the relationship between action and contemplation. Chapter 1 differentiates between different forms of Christian spirituality. Also, the reason for this study is stated: the apparent search amongst certain contemporary Reformed Christians for a more contemplative spirituality, while preserving the socially and politically involved character of Reformed spirituality. Chapter 2 investigates the origins and evelopment of contemplation (or “mysticism”, as it is commonly called today). Taking into account the history of the meaning of the term “mysticism”, a contemporary definition is sought that would address the changes, distortions and misconceptions that have developed over the centuries. A major focus in Chapter 2 is the relationship between action and contemplation/mysticism. This issue is reviewed with reference to its history, from patristic times until approximately the time of the Counter-reformation. The extent to which distortions regarding this issue have occurred, as well as possible subsequent corrections of these, are also examined in this chapter. In Chapter 3, a short overview is given of the recent revaluation and incorporation of mysticism alongside a commitment to social action in the theology of a number of prominent “mystical-political” Roman-Catholic theologians of the 20th century. The focus then shifts to the revaluation of mysticism and the reformulation of mystical-prophetic theology in the theological project of the 20th-century North American theologian David Tracy. Of especial importance is his use of the Ricoeurian methodology of “suspicion and retrieval” to retrieve and incorporate the Christian mystical tradition into his own theology, as this forms the ethodological basis for the next chapter. Chapter 4 takes the form of an “exercise of suspicion and retrieval” with a view to find and retrieve possible mystical elements in the Reformed tradition via an investigation into the history, way of life and spirituality of the Roman Catholic contemplative monastic order of the Carthusians – specifically their tradition of manibus praedicare and the manifestations thereof. Chapter 5 focuses on the theology and spirituality of the Dutch theologian K.H. (Kornelis) Miskotte as an example of a Reformed theologian in whose theology elements of both contemplation/mysticism and social action are present. Contrary to the views of many researchers into Miskotte’s theology (as well as Miskotte himself) it is concluded that: In light of the recent, sometimes retrieved, views of mysticism by present-day scholars of mysticism – as well as those of the mystical-political theologians, especially David Tracy – Miskotte’s spirituality can indeed be seen as a form of mystical-political spirituality. This is true despite some profound differences between the mystical-prophetic theologians and Tracy on the one hand and Miskotte on the other – differences that, however, stamp Miskotte’s mystical-political spirituality as authentically Reformed.

Thesis (DTh (Systematic Theology and Ecclesiology))--University of Stellenbosch, 2009. / This study is a critical evaluation of the concept „communicative freedom‟ in the work of the theologian Wolfgang Huber. It is argued that his rearticulation of the Reformation‟s understanding of freedom is a critical engagement of modernity. Communicative freedom is therefore developed as a critical Christian concept of freedom. It is shown how Huber‟s concept of communicative freedom is to be understood as a contemporary expression of classic Protestant views of freedom. In terms of the concept‟s content it is shown to stay true to some of the Reformation‟s basic theological convictions. Huber understands the concept to consist of three dimensions. It is inalienable as it is constituted by God and is therefore not the result of human achievements or abilities. The freedom that is constituted by God‟s initiative can be realised only in interpersonal relationships and therefore its inalienable dimension forms the basis of its personal dimension. Communicative freedom does not separate human individuality and sociality from one another but emphasises their shared origin. Lastly the reality of sin is incorporated into the concept by recognising the provisional nature of freedom‟s realisation. It is shown that this self-critical character of communicative freedom does not imply resignation but that Huber develops it as a call to action. It is argued that Huber does not articulate this Christian understanding of freedom as a goal in itself, but as a means by which to engage modernity. The implications of these theological dimensions of communicative freedom are then developed as both Huber‟s critical affirmation of the modernist project as well as his contribution to modernity‟s renewal. Communicative freedom serves as critical affirmation of modernity by the way in which it engages the role of the individual and the role society plays in enabling different individuals to co-exist. This concept is shown to enable the responsible realisation of freedom in the context of secularisation, democracy and pluralism. Communicative freedom also contributes to the renewal of modernity, namely by means of its reinterpretation of progress, the way it contributes to the restoration of a comprehensive form of justice and its focus on the importance of dialogue. The dissertation concludes with some comments concerning the engagement of modernity by communicative freedom from a South African perspective.

Thesis (DTh (Systematic Theology and Ecclesiology))--University of Stellenbosch, 2007. / This study deals with the origin and developments leading to the formation of the CCAP Synod in Zambia 1882 to 2004. Above all, it is an in-depth ecclesiological analysis and evaluation of the Livingstonia Mission from 1882-2004. The study was motivated by the need to contribute to the Church a proper historical record of the CCAP in Zambia. Historiographically, as far as I could establish, this is the first attempt to examine, scrutinise and chronologically write about the Livingstonia Mission’s activities in Zambia from a holistic point of view up to the birth of the CCAP Synod of Zambia in 1984. It needs to be noted that between 1884 - 1956 the Livingstonia Mission of the Free Church of Scotland carried out an extensive missionary work in Northern Rhodesia (Zambia), especially in the Eastern, Northern, Central and Copperbelt Provinces of Zambia. From 1956- 1984 the Livingstonia Mission work was continued in Zambia by the CCAP Synod of Livingstonia, a product of the Livingstonia Mission and the local Zambian people. Historically, the spread of the gospel from Scotland via Malawi into Northern Rhodesia revolved primarily around a particular congregation or around ethnic communities with multiple congregations. Therefore, the extensive work of the Livingstonia Mission up to the birth of CCAP Synod of Zambia rendered it necessary to arrange the subject matter, into chapters dealing with certain time periods. As a matter of fact, the dissertation begins with the background to the study. This is followed by the Livingstonia Mission activities in Central Africa from 1875-1975. The formation of the CCAP Synod in 1924 and its aftermath is also discussed in order to establish the fact that CCAP Synod of Zambia is a member of a larger Reformed Presbyterian family. The church union negotiations in Central Africa from 1923-1965 are one of the subject matters for discussion. Following these church union discussions, the reader will be able to understand the reasons for the existence of the Church of Central Africa Presbyterian in Zambia. The similarities and differences in ecclesiological life of the missionary work of various bodies involved are documented and analysed. The study also discusses the role of the CCAP Synod of Livingstonia in Northern Rhodesia (Zambia) from 1956-1984, systematically and chronologically. In addition, the extension of the CCAP mission work from the rural areas to the urban areas characterised by the missiological ecclessiological dimension of the Reformed Presbyterian tradition in Central Africa is also discussed, as it is the reason for many misunderstandings and questions regarding the origin and existence of CCAP Synod of Zambia. Then the extension, similarities, differences and limitations of the CCAP Synod of Livingstonia’s work in Zambia is extensively discussed. It is from the CCAP Synod of Livingstonia, a product of the Livingstonia Mission and the Free Church of Scotland that the CCAP Synod of Zambia finds its roots historically. Results of the study suggests that the existence of the CCAP in Zambia is questioned and misunderstood due to the following reasons; First and foremost, was the difference of opinion regarding the order in the church and order for the church within the different Reformed Presbyterian Churches found in Central Africa. Secondly, it is due to theological differences between the Livingstonia Mission and the Dutch Reformed Church Mission on matters of ecclesiological. Thirdly, it is an issue of failure to resolve conflict in the church at Matero Lusaka between some members, office bearers and church assemblies. The critical issue here was that the rights of the members were not protected, but violated. Fourthly, an important role was played by the selfish motives of the CCAP and the PCZ missionaries serving in Zambia before 1984. This group failed to solve their differences even after the two synods, the CCAP Synod of Livingstonia and the Presbyterian Church of Southern Africa had formed a liaison committee to take care of the problems of the two sister churches. Fifthly, colonialism affected the missionary churches in Central Africa in such a way that at times missionaries were serving the interest of their home governments. Sixthly, the growth of nationalism and democratisation influenced the churches. Many Africans wanted self-government, meaning that the churches were to be led by local African people. Ecumenically, the CCAP is a sister church to the Reformed Church in Zambia (RCZ), United Church of Zambia (UCZ) and Uniting Presbyterian Church of Southern Africa (UPCSA). The church is a member of Council of Churches in Zambia (CCZ), Theological Education by Extension in Zambia (TEEZ), Bible Society of Zambia (BSZ), Reformed Ecumenical Council (REC), Evangelical Fellowship of Zambia (EFZ) and Council of Reformed Churches in Southern Africa (CRCSA). The church is also in partnership with Presbyterian Church USA (PC USA) and Presbyterian Church in Ireland (PCI). From 1984-2004, the church has seen a tremendous growth from 8000 communicants to 42,000. From 16 congregations it grew to 47 and from 4 ordained ministers to 34. The church is also involved in the deeds of mercy e.g. towards those suffering from HIV/Aids. Besides a strong emphasis on evangelisation and spiritual nurture of congregation the church strives for a holistic ministry with two rural health centres, 14 schools, community schools, home based care centres and agricultural project.

Thesis (DTh (Systematic Theology and Ecclesiology))--University of Stellenbosch, 2008. / This study offers an overview and critique of the growing movement in American evangelicalism of what is popularly known as “inclusivism.” The mounting uneasiness expressed in many evangelical circles in North America concerning the fate of the unevangelised, and how that may square with the traditional evangelical view of their lostness, has produced a vigorous Soteriology which means to address what is viewed as inadequacies in the traditional model of salvation found in the American evangelical community.

Thesis (DTh)--Stellenbosch University, 2005 / ENGLISH ABSTRACT: In his analysis of conflict resolution in the church sector, Professor Coertzsen (1998:69) points out that disputes occur also within the churches. While some of the disputes are purely doctrinal, others fall into the category of civil disputes. Professor Rik Torfs in an article (1998:27) observes that the Catholic Church is increasingly becoming a site of civil dispute. These include delict claims. Examples of these are: financial loss as a result of unfair suspension or dismissal from a clerical position; financial loss or loss of reputation resulting from unfair dismissal from a religious congregation; damage to a child or adult arising from being sexually abused by a priest or religious or lay person. When delictual disputes occur, state courts have civil jurisdiction over them. At the same time, the South African Arbitration Act 42 of 1965 allows the parties to a delictual dispute to arbitrate their case as an alternative to civil litigation. This trend is gaining currency in the post-apartheid South Africa. In principle, therefore, church members may refer their delictual disputes for arbitration, instead of entering into civil litigation. Church members, thus, have the choice to have their case arbitrated, and church leaders need to make it clear to members that they also have the right to bring their case to the state courts. This study highlights the need for the churches to have an office of contlict resolution. The office may then advise church members who have a delictual dispute on the options available to them. The office may have a list of lawyers (Christian lawyers) who are willing and able to arbitrate on matters referred to them by other Christians. When the parties decide to have their delictual case arbitrated by lawyers, the determination as to whether a person is legally liable for damage repair requires a legal framework. Unlike the situation in civil litigation, the parties who opt for arbitration have the freedom to decide on the legal framework that the arbitrator should use in determining liability. Catholic Church members who are parties to a dispute may, for example, jointly agree that the arbitrator employ the internal law of the Catholic Church, namely the canon law framework. This study envisages a situation where the parties have jointly agreed to the employment of canon law for the arbitration of their case. When the disputants and the arbitrators engage in discussion and decide on whether to use canon law, they need to ask themselves the following questions: (I) What principles and rules of law has canon law established for the determination of the issue at dispute? (2) How do the standards of justice in canon law differ from those in secular law? What provisions invoked by the arbitrators would result in gross injustice to the claimant? (3) If the provisions of canon law would result in gross injustice to the claimant, the church members who are parties to a dispute may choose to rectify and supersede the limitation inherent in canon law. The question arises: to what provisions in secular law are the arbitrators and Church members able to resort to compensate for the limitations of canon law? (4) How do the standards of justice in canon law differ from Biblical standards? To what biblical messages might the arbitrators and the church members resort to overcome the limitations in canon law? While recognising the value of the fourth question, this study limits itself to the first three. It is hoped that future studies will address the fourth question. The present study attempts to answer the first three questions by means of a critical comparative analysis of the framework that canon law has established for determining the various possible issues at dispute. In the study it is argued that the employment by an arbitrator of some of the provisions in canon law would result in gross injustice. The disputants need to take note of these before they mandate the arbitrator to apply canon law in their case. / AFRIKAANSE OPSOMMING: In sy analise van kontlikoplossing in die kerk, wys professor Coertzen (1998:69) daarop dat geskilpunte ook binne kerke plaasvind. Terwyl sommige hiervan suiwer leerstellig is, ressorteer ander onder die kategorie van siviele dispute. In 'n artikel verwys Professor Rik Torfs (1998:27) daarna dat die Katolieke Kerk toenemend 'n plek van siviele dispuut word. Hieronder word onregmatige eise ingesluit . Voorbeelde hiervan sluit in: finansiele verlies as gevolg van onregverdige skorsing of afdanking van 'n geestelike pos; finansiele verlies of verlies aan reputasie wat spruit uit onregverdige ontslag van 'n godsdienstige gemeente; skade aan 'n kind of volwassene wat spruit uit seksuele mishandeling deur 'n priester, 'n godsdienstige of leke persoon. Wanneer onregmatige dispute plaasvind, het staatshowe siviele jurisdiksie daaroor. Terselfdertyd laat die Suid-Afrikaanse Arbitrasie Wet 42 van 1965 toe dat partye tot 'n onregmatige dispuut hul saak kan laat arbitreer as 'n alternatief tot siviele litigasie. In Suid- Afrika het hierdie neiging toegeneem in die postapartheid era. Ous, in prinsiep, mag kerklidmate hul onregmatige dispute verwys vir arbitrasie, in plaas daarvan om hul te wend tot siviele litigasie. Ous het kerklidmate die keuse om hul sake te laat arbitreer, en kerk leiers moet dit aan lidmate duidelik stel dat hulle ook die reg het om hul sake na die staaathowe te neern. Hierdie studie bring die noodsaaklikheid na yore die vir kerke om 'n kantoor te he vir kontlikbeslegting. Die kantoor mag dan kerklidmate wat 'n onregmatige dispuut het adviseer aangaande die alternatiewe wat vir hulle beskikbaar is. Die kantoor mag 'n lys hou van Christel ike prokureurs wat gewillig en bevoeg is om te arbitreer 001' sake wat deur ander Christene na hulle verwys word. Wanneer die partye besluit om hul onregmatige saak deur prokureurs te laat arbitreer, het die vasstelling of 'n persoon wetlik aanspreeklik is vir reparasie van skade 'n wetlike raamwerk. Anders as in die geval van siviele litigasie, het die partye wat besluit op arbitrasie die keuse om te besluit watter wetlike raamwerk die arbiter rnoet gebruik om aanspreeklikheid vas te stel. Lidmate van die Katolieke Kerk, wat partye tot 'n dispuut is, mag, by voorbeeld, gesamentlik besluit dat die arbiter die interne reg van die Katolieke Kerk gebruik, naamlik die kanonieke regsraamwerk. Hierdie studie beoog 'n situasie waar die partye gesamentlik besluit het om die kanonieke reg vir die arbitrasie van hul saak te gebruik. Wanneer die disputante en die arbiters in gesprek tree en besluit of die kanonieke reg gebruik sal word, moet hulle hulself die volgende vrae afvra: (I) Watter prinsiepe en reels van die reg het die kanonieke reg ingestel om die saak van dispuut wat ter sprake is, te bepaal? (2) Hoe verskil die standaarde van die reg in kanonieke reg van die in burgeri ike reg? Watter voorsienings ingestel deur die arbiters sou uitvloei in erge onreg aan die eiser? (3) As die voorsienings van die kanonieke reg sou lei tot erge onreg aan die eiser, mag die kerklidmate, wat partye tot die dispuut is, kies om in die kanonieke reg die beperkings reg te stel en te vervang. Die vraag ontstaan: na watter voorsienings in die kerklike reg kan die arbiters en kerklidmate verwys om te vergoed vir die beperkinge van die kanonieke reg? (4) Hoe verskil die standaarde van die reg in kanonieke reg van die bybelse standaarde? Na watter bybelse boodskappe mag die arbiters en die kerklidmate verwys om die beperkinge in die kanonieke reg te oorkom? Terwyl die waarde van die vierde vraag erken word, word hierdie studie beperk tot die eerste drie. Daar word gehoop dat toekomstige studies die vierde vraag sal aanspreek. Die huidige studie poog om die eerste drie vrae te beantwoord deur middel van 'n krities-vergelykende analise van die raamwerk wat die kanonieke reg ingestel het 0111 verskeie rnoontlike sake van dispuut vas te stel. In hierdie studie word aangevoer dat die indiensneming deur 'n arbiter van sommige van die voorsienings van kanonieke reg sou kon lei tot erge onreg. Die disputante moet kennis neem hiervan voordat hulle die arbiter die mandaat gee om die kanonieke reg in hul geval toe te pas.

Thesis (DTh)--Stellenbosch University, 2000 / ENGLISH ABSTRACT: In seeking to evaluate a Christian ethic in the modern and postmodern world, we should first search for the ethical principles of modernism and of postmodernism. Thereafter, we should attempt to find a common ethical principle in both modernism and postmodernisrn. In this way we can establish whether or not modern and postmodern ethics approximate to Christian ethics. Modern ethics originated from and were established on the concept of 'the self or selfcentrism as defined in this thesis. More exactly, modern ethics were grounded on the basis of the 'reason' of the autonomous self. In this way modern ethics can be characterized by universal laws or universal norms. They served oppressive political norms. In modern times the rational ethics, therefore, correlated with the langauge of totalization and colonization. This modern ethical paradigm was criticized by postmodernists. Postmodernists deconstructed modernist universal norms which were constituted on the concept of 'the self. They discovered 'the other'. Thus the postmodern ethics were developed on the concept of 'the other'. Postmodern ethics are expressed in uncertainty and can be characterized as 'rninimalistic morality'. Even though modern ethics and postmodern ethics were established on different concepts, they have a common principle. We recognized that the this-worldly self-life centrism is a common principle of modern ethics and postmodern ethics. We established this in chapter 2. In Chapter 3 we studied the Christian ethics in the Bible. Christians must follow Christ. Christians must become the image of Christ. The Holy Spirit transforms us into the image of Christ. Therefore, Christ is the origin and model of Christian ethics. But we also investigated the reason why so many believers fail to live Christ-like life. We discovered that the this-worldly life centrism always hinders believers from becoming Christ-like people. We suggested that life-giving love is the core ethical principle in the Bible. In Chapter 4 we applied Biblical Christian ethics to the modern and postmodern world. We found that Christian ethics could not match up with modern and postmodern ethical principles in certain respects. Christian ethics are different from modern and postmodern ethics. From this application we proposed that Christian ethics are not expressed in either modern rationalism or postmodern deconstruction. We disclosed the reason why modern rational ethics and ethics of deconstruction cannot comprehend Christ-like ethics. Modern and postmodern ethics were not established on the model of Christ. Modern and postmodern ethics did not emphasize the life-giving love which Jesus portrayed. In this thesis, therefore, the conclusion is that Christian ethics must be Christ-centric ethics. The Christ-centric ethic that can counter postmodern life comes true in life-giving love. Countering modern rational ethics which are based on the concept of 'the self' or selfcentrism we, Christians, must emphasize suffering and self-giving by loving 'the other', for example: women, the isolated, and so on. Countering postmodern ethics of deconstruction based on the concept of 'the other', 'the other' must strive to become a Christ-like person rather than pursue his/her own perfect self-realization and liberation. / AFRIKAANSE OPSOMMING: Ten einde Christelike etiek in die moderne en postmoderne we reid te evalueer, moet ons eerstens soek vir 'n etiese beginsel ten opsigte van modernisme en postmodernisme, asook 'n gemeenskaplike etiese beginsel van sowel modernisme as postmodernisme. Slegs daarna kan ons klaarheid he of moderne en postmoderne etiek inpas in die Christelike etiek. Moderne etiek het ontstaan uit en is gebaseer op die konsep van 'die self of selfgesentreerdheid, soos na verwys is in hierdie tesis. Om meer presies te wees, moderne etiek het ontwikkel op die grondslag van die 'rede' van die outonome self. Dus kan die moderne etiek op die wyse uitdrukking vind in universele wette of norme. Dit het onderdrukkende politieke stelsels bedien. In moderne tye het die rasionele etiek dus ooreengestem met die taal van kolonialisme en 'n totalitere benadering. Hierdie moderne etiese paradigma is deur die postmoderniste gekritiseer. Postmoderniste het die universele norme gebaseer op die konsep van 'die self deur moderniste, afgetakel. Hulle het 'die ander' ontdek. Die postmoderne etiek is dus ontwikkel op die konsep van 'die ander '. Postmoderne etiek word uitgedruk in onsekerheid en kan gekarakteriseer word as 'geminimaliseerde moraliteit'. Alhoewel moderne etiek en postmoderne etiek op verskillende konsepte gevestig is, het hulle tog 'n gemeenskaplike beginsel. Ons het die gerigtheid op hierdie-wereldse selfgesentreerdheid herken as eie aan beide moderne etiek en postmoderne etiek. Ons het dit in hoofstuk 2 ondersoek. In hoofstuk 3 het ons Christelike etiek in die Bybel bestudeer. Christene moet navolgers van Christus wees. Christene moet Christusgelykvormig word. Die Heilige Gees herskep ons tot die beeld van Christus. Daarom is Christus die oorsprong en die model van Christelike etiek. Ons het ook die rede ondersoek waarom die dissipels Christus nie kon navolg nie. Ons het ontdek dat die hierdie-wereld lewensgesentreerdheid gelowiges altyd verhinder om Christusgelykvormige mense te word. Ons stel voor dat lewegewende liefde die kern etiese beginsel in die Bybel is. In hoofstuk 4 het ons Christelike etiek soos ons dit in die Bybel bestudeer het, toegepas op die moderne en postmoderne wereld. Ons het bevind dat die Christelike etiek op sekere punte nie in lyn gebring kan word met moderne en postmoderne etiek nie. Christelike etiek verskil van moderne en postmoderne etiek. Voortvloeiend uit hierdie toepassing het ons voorgestel dat die Christelike etiek nie kon ontstaan het vanuit die moderne rasionalisme en postmoderne dekonstruksie nie. Ons het die rede blootgele waarom moderne rasionele etiek en dekonstruktiewe etiek nie Christusgelykvormige etiek kan omvat nie. Moderne en postmoderne etiek is nie gevestig op die model van Christus nie. Moderne en postmoderne etiek is nie beklemtoon in die lewegewende liefde wat Jesus gedemonstreer het nie. Die gevolgtrekking in hierdie tesis is dus dat Christelike etiek Christus-sentriese etiek moet wees - Christus-sentriese etiek wat die postmoderne lewensuitkyk kan weerle deur 'n openbaring van lewegewende liefde. Om moderne rasionele etiek gebaseer op die konsep van' die self of selfgesentreerdheid te weerle, moet ons as Christene die klem laat val op lyding en om onsself te gee deur ander lief te he, byvoorbeeld: vroue, die gel soleerdes en ander. Ten einde postmoderne etiek se dekonstruksie gebaseer op 'die ander' te weerle, moet dit 'die ander' se mikpunt wees om Christusgelykvormig te word eerder as om sy volkome selfrealisering en bevryding na te streef.

Thesis (DTh)--Stellenbosch University, 2002 / ENGLISH ABSTRACT: How can believers live meaningful in our postmodern, disordered world? The thesis of this study is that the German theologian, Michael Weiker's exciting understanding of pluralism can assist people to get along in a new way in our complex world. This study is in essence a project that aims to assist people to orientate themselves within a world in which they are confronted on a daily basis with a variety of ethical choices, a plurality of lifestyles and values, as well as conflicting claims of the truth in a variety of cultures and religions. This study's point of departure is that Welker's understanding of pluralism can be expressed comprehensively by means of the law-gospel relationship in his work. Welker's understanding of law and gospel is presented as a midway between the clashing mono-hierarchical, dualistic and relativistic views of how theology, the church, believers as well as people outside the church, should orientate themselves within our pluralistic world. For Welker, pluralism is not something that should threaten people, but rather a fragile social phenomenon that should be loved and cherished by humankind. According to Welker, Christianity can contribute to this because the Christian canon, dogmas and church carry a pluralistic form as such. Chapter 1 demonstrates Weiker's definition of, as well as his positive attitude towards pluralism. According to Welker, pluralism must be structured. It signifies a fine balance between the associative and systemic dimensions of experience. The relationship between law and gospel in both the Biblical traditions and post modern cultures holds the key for him to the correct structuring of pluralism in the academic world, in modern societies as well as between cultures which are always threatened by either the mono-hierarchical or relativistic forms of pluralism. Chapter 2 indicates that according to Welker the law means that creation is constituted by associative, interdependent structural patterns, which promote and maintain life as such. Welker's understanding of the law means that, together with other postmodern theories, theology confirms the pluralistic nature of the world. The law balances the associative and systemic dimensions of pluralism by pluralising in judicial -, mercy - and cultural laws. The pluralism of the law in the Old Testament can help our modern world to structure the public sphere of society in such a way that justice and truth can be achieved in order to establish a collective future for all mankind. In Chapter 3 it becomes clear that sin can render the good law of God powerless and that all forms of pluralism are not necessarily good. For Welker, knowledge of creation (the law) means finite knowledge. Sin means for Welker the abolition and isolation of the associative character and interdependency of the differential spheres of creation. According to Welker, the absolutising of either the associative or the systemic dimensions of pluralism renders the law of God, as in Biblical traditions, powerless in modern societies. This in turn leads to chaotic relativism or to oppressing, totalitarian systemic forms of pluralism. The reality of sin means that it becomes impossible for theology to legitimise all postmodern theories, uncritically. The question remains, how is it possible to distinguish between good and bad forms of pluralism? Chapter 4 argues that Welker's understanding of the gospel can assist us with this problematic issue. The gospel, with the crucifixion and resurrection of Jesus Christ at its centre, signifies for Welker the revelation of the power of sin on the one hand, whilst on the other hand it reveals the freedom of the gospel. The cross of Christ exposes for Welker how the differential structural patterns of creation can degenerate in societies, whilst faith in the risen One signifies the revelation of the structural relations which is given in Christ. Christ's resurrection therefore means hope for creation. Welker argues that the Spirit maintains the associative and systemic dimensions of pluralism in creation. This is done by realising the intentions of the law, namely justice, mercy and complete knowledge of God in the public sphere of societies without uplifting the natural, social and cultural differentiation that exists between people and groups of people. The chaotic individualism and the mono-hierarchical degeneration of functional systems in our society lead to a feeling of powerlessness in modern societies. Opposed to this, the Spirit creates an alternative public community of holy ones that has not grown out of traditional, moral or political consensus. This community, associative and systemic, congregational and ecumenical, as body of the crucified and risen One, realises the kingdom of God universally under a variety of finite, particular circumstances in creation. Chapter 5 evaluates the practical results of Welker's law-gospel distinction. Pluralism can, according to Welker, easily be damaged within our mass- and functional societies. As alternative, people should learn to cherish and love pluralism. The benefit of Welker's law-gospel distinction is that it generates criteria, which can assist to distinguish between good and bad forms of pluralism. His drawing together of the associative and systemic dimensions of pluralism helps us to see that modern societies will gain nothing in falling back on personal and interpersonal experiences and reality constructions. People must rather accept the challenge to live complex, creative and interdisciplinary lives. / AFRIKAANSE OPSOMMING: Hoe kan gelowiges betekenisvol in ons komplekse, postmoderne, deurmekaar wereld leef? Die tese van die studie is dat die Duitse teoloog, Michael Welker, se opwindende verstaan van pluralisme, mense kan help om op In nuwe wyse in ons komplekse wereld oor die weg te kom. Die studie is ten diepste dus In lewensorienterende projek wat mense wil help om hulself te orienteer binne In wereld waar hul daagliks gekonfronteer word met In verskeidenheid van etiese keuses, In pluraliteit van lewensstyle en lewenswaardes en botsende waarheidsaansprake van verskillende kulture en godsdienste. Die studie werk met die vertrekpunt dat Welker se verstaan van pluralisme omvattend uitgedruk word deur die wet-evangelie verhouding in sy denke. Welker se verstaan van wet en evangelie word in die studie aangebied as middeweg tussen die botsende rnonohierarqiese, dualistiese en relatiwistiese standpunte van hoe die teologie, kerk, gelowiges, maar ook mense buite die kerk, hulself binne ons pluralistiese ieefwereld moet orienteer. Pluralisme is vir Welker nie iets wat mense bedreig nie, maar In brose samelewingsverskynsel wat mense moet liefhe en koester. Die Christendom kan volgens hom hiertoe In bydrae maak omdat die christelike kanon, leerstukke, en kerk as sodanig In pluralistiese gestalte dra. In hoofstuk 1 word aangetoon hoekom Welker so positief is oor pluralisme en hoe hy dit definieer. Pluralisme moet volgens Welker gestruktureer word en beteken vir hom In fyn balans tussen die assosiatiewe en sistemiese dimensies van ervaring. Die verhouding tussen wet en evangelie in die Bybelse tradisies en postmoderne kulture hou vir hom die sleutel tot die regte strukturering van pluralisme in die akademie, in moderne samelewings en tussen verskillende kulture wat altyd deur monohierarpiese 6f relatiwistiese vorme van pluralisme bedreig word. In hoofstuk 2 word aangetoon dat die wet vir Welker beteken dat die skepping uit assosiatiewe, interafhanklike strukturele patrone opgebou is wat lewe as sodanig bevorder en in stand hou. Welker se verstaan van die wet beteken dat die teologie saam met ander postmoderne teoriee die pluralistiese aard van die wereld bevestig. Die wet in die Ou- Testament balanseer vir Welker die assosiatiewe en sistemiese dimensies van pluralisme deur in geregtigheids-, barmhartigheids- en kultiese kodes te pluraliseer. Die pluralistiese struktuur van die wet kan moderne samelewings begelei om pluralisme so te struktureer dat die soeke na geregtigheid en waarheid realiseer word. In hoofstuk 3 word dit duidelik dat die sonde die goeie wet van God magteloos kan maak en dat aile vorme van pluralisme nie noodwendig goed is nie. Kennis van die wet of skeppingskennis beteken vir Welker eindigheidskennis. Sonde beteken vir hom die opheffing en isolering van die assosiatiewe, interafhanklikheid van die differensiele sfere van die skepping. Volgens Welker word die wet van God, net soos in die Bybelse tradisies, ook in moderne samelewings magteloos gemaak deur die verabsolutering van 6f die assosiatiewe of sistemiese dimensies van pluralisme wat aanleiding gee tot chaotiese relatiwisme of onderdrukkende, totalitere sistemiese vorme van pluralisme. Die sonde beteken dat dit vir die teologie onmoontlik is om postmoderne teoriee, wat onkrities is teenoor die pluralismes van ons samelewings, sondermeer te legitimeer. Die vraag is hoe dit moontlik is om in die strukturering van ons pluralistiese wereld tussen goeie en slegte vorms van pluralisme te onderskei? In hoofstuk 4 word aangevoer dat Welker se verstaan van die evangelie ons hiermee kan help. Die evangelie, met die kruisiging en opstanding van Jesus Christus as middelpunt, beteken vir Welker enersyds die openbaring van die mag van die sonde, en andersyds die onthulling van die vryheid van die evangelie. Die kruis van Christus is vir Welker die openbaring van hoe die differensiele strukturele patrone van die skepping in samelewings kan verword, terwyl geloof in die Opgestane Een die onthulling van die strukturele relasies wat in Christus gegee is, beteken. Christus se opstanding beteken dus hoop vir die skepping. Die Gees hou volgens Welker die assosiatiewe en sistemiese dimensies van pluralisme in die skepping in stand deur op In pluralistiese wyse die intensies van die wet, naamlik geregtigheid, barmhartigheid en volkome Godskennis in die publieke sfeer van samelewings, te realiseer sonder om die natuurlike, sosiale en kulturele differensiasie tussen mense, groepe en groepe mense op te hef. Teenoor chaotiese individualisme en die rnonohierarqiese verwording van funksionele sisteme wat aanleiding gee tot die ervaring van magteloosheid in moderne samelewings, skep die Gees volgens Welker, In alternatiewe publieke sfeer wat nie uit tradisionele morele of politieke konsensus groei nie. 'n Gemeenskap van heiliges, wat as liggaam van die gekruisigde en opgestane Een, assosiatief en sistemies, gemeentelik en ekumenies, die koninkryk van God, universeel onder In veelheid van eindige, partikuliere omstandighede in die skepping, realiseer. In hoofstuk 5 word die resultate van Welker se wet-evangelie onderskeid geevalueer. Volgens Welker kan pluralisme maklik skade Iy binne ons rnassa- en funksionele samelewings en daarom het mense die opdrag om pluralisme lief te he en te koester. Die winspunte van Welker se wet-evangelie onderskeid is dat dit kriteria genereer wat help om tussen goeie en slegte vorme van pluralisme te onderskei. Welker se byeenhou van die assosiatiewe en sistemiese dimensies van pluralisme help ons om veral in te sien dat dit moderne mense nie veel gaan baat om terug te val op persoonlike en interpersoonlike ervarings en werklikheidskonstruksies nie, maar dat mense die uitdaging moet aanvaar om kompleks, kreatief en interdissipliner te leer leef.

Thesis (DTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This dissertation concerns the implications of the doctrine of the Trinity and the debate about women in ministry. The first chapter serves as introduction to the debate regarding men and women in the church as well as introduction to the doctrine of the Trinity. In the former, anthropology and ecclesiology very rarely get awarded equal discussion. More important, they are both influenced by the doctrine of God but little attention is given to these influences. The recent renaissance in trinitarian theology gives new opportunities in this regard. It is not without danger of projection, but we can do this because humankind is created in the image of God. Because the image of God firstly says something about God, chapter 2 deals with the doctrine of God in terms of the Trinity. The question is whether a relational understanding provides a justified vision on the doctrine of the Trinity. There are four topics discussed: (1) the One and Three, (2) the economic and immanent Trinity, (3) subordination, (4) language. Chapter 3 is about the traditional rational interpretation of the imago Dei who has been dominant throughout history. This is based upon the Deo uno understanding and has to do with (1) substance (2) carnality (3) the fall (4) masculinity. Due to the Reformation there was more attention for the Christological interpretation. It points to a more relational aspect but it could easily still be interpreted in a rational and an individualistic manner. The pneumatology is mostly ignored. Chapter 4 argues that speaking of imago Trinitatis instead of imago Dei deserves preference. The imago Trinitatis points to the importance of relationships, with God, neighbour and nature. After exploring definitions, there can be stated that masculinity and femininity together point to relationality. Regarding the issue of subordination, from a trinitarian mindset the relationship between men and women should be understood as a relationship of mutual submission. In chapter 5, firstly the understanding of imago Dei is discussed regarding ecclesiology and the ministry. The unity of the church and the Christological representation has been dominant throughout history. It could cause the exclusion of the Holy Spirit and women from the ministry. If the Church is seen rather as imago Trinitatis, the relationship between God and human, individual and community is expressed. For the ministry the starting point must be in the ministry of all believers. From a relational point of view the ordained ministry points to a different relationship with the congregation. The thematic of subordinance plays a large role in the question about whether women should be allowed into the ordained ministries, but mutual submission must be the central point. This is also seen in the use of feminine language in ecclesiology which points to an intimate relationship between God and the church. Only when men and women work together in the ordained ministry they represent the imago Trinitatis. Chapter 6 provides an overview of the study, drawes conclusions and gives practical recommendations. / AFRIKAANSE OPSOMMING: Hierdie dissertasie gaan oor die implikasies van die godsleer vir die debat oor vroue in die amp. Die eerste hoofstuk dien as ’n inleiding op al twee onderwerpe. In die debat oor mans en vroue in die kerk is daar min aandag vir hoe die antropologie en ekklesiologie beïnvloed word deur die godsleer. Die onlangse renaissanse in trinitariese teologie gee nuwe moontlikhede om te kyk watter implikasies die godsleer het vir die antropologie en ekklesiologie. Al is daar die gevaar van projeksie, die verbinding tussen die onderwerpe kan gemaak word omdat die mens geskep is na die beeld van God. Omdat die beeld van God eerste iets sê oor God, word die dogma van die Triniteit bespreek in hoofstuk 2. Die vraag is of relasionaliteit help om ’n verantwoorde verstaan van die dogma te gee. Vier onderwerpe word behandel: 1. Die verhouding tussen die Deo uno en die Deo trino. 2. Die verhouding tussen die ekonomiese en immanente Triniteit. 3. Subordinasie in die Godheid. 4. Trinitariese taalgebruik. Hoofdstuk drie gaan oor die dominante rasionele interpretasie van die imago Dei. Dit is gebaseer op die Deo uno en het te make met substansie, liggaamlikheid, die sondeval en manlikheid. Deur die Reformasie het meer aandag gekom vir die Christologie en daardeur vir relasionaliteit, maar die pneumatologie kry min aandag en dit bly primêr gerig op die rasionele, die individu en die manlike geslag. Hoofdstuk vier argumenteer dat dit beter is om van imago Trinitatis as van imago Dei te praat, omdat die verhouding met die Triniteit en mense onderling sentraal staan. Manlik en vroulik is deel van die beeld van God en wys op die belang van verhoudings. Vanuit ’n trinitariese oogpunt moet subordinasie verstaan word vanuit wederkerige onderdanigheid. Hoofdstuk vyf bespreek eerstens die tradisionele imago Dei verstaan vir die ekklesiologie en geordineerde bediening. In die geskiedenis en tans speel eenheid en Christologiese representasie ’n dominante rol. Dit kan maak dat die Heilige Gees geen aandag kry nie asook dat vroue uitgesluit word van die geordineerde bediening. As die kerk egter gesien word as imago Trinitatis staan die verhouding tussen God en mens, individu en gemeenskap sentraal. Vanuit ’n relasionele oogpunt is die geordineerde bediening ’n ander verhouding met die gemeente. Subordinasie moet verwerp word op grond van geslag, en wederkerige onderdanigheid moet vanuit trinitariese perspektief verkies word. Dit is ook sigbaar in die vroulike ekklesiologiese terminologie. Dit wys op die intieme verhouding tussen God en die kerk. Manne én vroue verteenwoordig die bruid. Net wanneer hulle saamwerk in die geordineerde bediening verteenwoordig hulle die imago Trinitatis. Hoofdstuk 6 gee ’n oorsig van die ondersoek en maak verskillende gevolgtrekkings asook aanbevelings.

Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This dissertation is an attempt to show the centrality of prayer in the Christian life, in faith and obedience, according to Karl Barth. It is argued that the Christian life was not the focus of Barth’s theology. The focus of his theology was the divine reality upon which the Christian life is grounded and in which it continually finds its own reality. In its correspondence to and dependence upon God’s reality, God’s Word and work, the Christian life is for Barth both faith and obedience, and at the core of faith and obedience, it is prayer. The inseparable relationship between faith, obedience and prayer, is not due to the nature of humanity, the Christian, or even the Christian life as such, but due to the divine reality which gives faith, obedience and prayer its reality. Faith and obedience are inseparably related. Both are equally impossible for humanity by its own power and capacity. It is only by the grace of God in Jesus Christ, by the power of the Holy Spirit, that humanity is justified and sanctified, thus turning its unbelief into faith and its disobedience into obedience. The unity of faith and obedience lies therein that they both form part of the one event of the reconciliation between God and humanity, which is accomplished in Jesus Christ. Both form part of the Self-revelation of this reconciliation by God’s Word. The reconciliation between God and humanity, revealed by the Word of God, does not depend on faith and obedience, but is effective by its own power and grace, which brings both faith and obedience simultaneously into existence. The reality of faith and obedience is a hidden reality, a divine reality, an eschatological reality, which is not externally observable, but can only be believed in faith, to which we are moving in obedience, and which we ask for in prayer. Faith and prayer are also inseparably related. Faith, knowledge of God, is a personal response to God’s gracious and miraculous Self-revelation, which humanity cannot produce by its own power. And therefore faith is to pray. Faith is always praying, for God’s Self-revelation never becomes the possession of the believer, but is always given anew, thus necessitating faith to always ask anew for God’s Self-revelation. Faith knows God in personal response, knows God in asking always anew, and therefore knows God in prayer. Faith only has knowledge of God by talking to God, by responding in prayer to God’s prior Self-revelation to faith, and by asking for God to reveal God-self always anew. Obedience and prayer are also inseparably related. Both obedience and prayer exist in the freedom of being bound unconditionally to God’s action and Word. Freedom is not freedom from obligation, but the freedom of living within the claim of God’s lordship over our lives. The freedom of obedience is the freedom to act in reaction to the action of God. It is the liberation from pondering over different possibilities, and the freedom for living in the one and only path laid before it, the path of obedience. The freedom of prayer is the freedom to respond in correspondence to the Word of God, by which it is addressed and claimed. It is the liberation from all other voices and claims, and the freedom to give witness to the one and only voice which claims its life in totality. Faith, prayer and obedience are inseparably related. All three form part of the one Christian life lived under the Lord, who is Lord over the whole of creation, and who is Lord over the whole of the Christian life. In faith, obedience and prayer the Christian lives in correspondence to God’s lordship over the world, the church and the individual. Becoming a Christian, means believing in Jesus Christ. It means continually looking away from oneself, to Jesus Christ, who justifies humanity despite its unbelief, despite its pride, despite its faith in itself. Faith discards trust in itself, and trusts Jesus Christ completely. Being a Christian, means obeying Jesus Christ. It means to surrender to Jesus Christ as the only Lord whom one is to obey in life and in death. As Jesus Christ sanctifies disobedient and slothful humanity, obedience is the freedom to rise and follow Jesus. Acting as a Christian, means praying with Jesus Christ. It means to ask in the Name of Jesus Christ, in the power and presence of Jesus Christ, in the grace and lordship of Jesus Christ, that we will be able to believe what we cannot believe by our own power, and that we will be able to obey what we cannot obey by our own power. / AFRIKAANSE OPSOMMING: Hierdie proefskrif is ‘n poging om aan te dui dat gebed in die hart staan van die Christelike lewe, in beide geloof en gehoorsaamheid, volgens die teologie van Karl Barth. In hierdie studie word aangevoer dat die Christelike lewe nie die fokus van Barth se teologie was nie. Die fokus van sy teologie was die Goddelike werklikheid waarop die Christelike lewe gegrond is en vanwaar dit voortdurend ‘n eie werklikheid ontvang. In ooreenstemming met en in afhanklikheid van God se werklikheid, God se Woord en werk, is die Christelike lewe volgens Barth gelyktydig geloof en gehoorsaamheid, en in die kern van geloof en gehoorsaamheid, staan gebed. Die onskeibare verhouding tussen geloof, gehoorsaamheid en gebed, is nie vanweë die aard van die mens, die Christen, of selfs die Christelike lewe in sigself nie, maar vanweë die Goddelike realiteit wat aan geloof, gehoorsaamheid en gebed hul werklikheid skenk. Geloof en gehoorsaamheid staan in ‘n onskeibare verband tot mekaar. Beide is ewe onmoontlik vir mense in hul eie krag and vermoë. Dit is net deur die genade van God in Jesus Christus, deur die krag van die Heilige Gees, dat die mensdom geregverdig en geheilig word, waardeur ongeloof in geloof, en ongehoorsaamheid in gehoorsaamheid verander word. Die eenheid van geloof en gehoorsaamheid lê daarin dat beide deel uitmaak van die een gebeurtenis van versoening tussen God en mens, wat in Jesus Christus plaasvind. Beide maak deel uit van die Self-openbaring van hierdie versoening deur God se Woord. Die versoening tussen God en mens, wat die Woord van God openbaar, is nie afhanklik van geloof en gehoorsaamheid nie, maar is effektief in eie krag, deur genade, en dit bring beide geloof en gehoorsaamheid tot stand. Die werklikheid van geloof en gehoorsaamheid is ‘n verborge werklikheid, ‘n Goddelike werklikheid, ‘n eskatologiese werklikheid, wat nie van buite waarneembaar is nie, maar wat slegs in geloof geglo kan word, waarnatoe ons beweeg in gehoorsaamheid, en waarvoor ons vra in gebed. Geloof en gebed staan ook in ‘n onskeibare verband tot mekaar. Geloof, kennis van God, is ‘n persoonlike antwoord op God se genadige en wonderbaarlike Self-openbaring, wat die mens nie in eie krag kan skep nie. En daarom is geloof om te bid. Geloof bid voortdurend, want God se Self-openbaring raak nooit die besitting van die gelowige nie, maar word altyd opnuut gegee, wat dit noodsaaklik maak vir geloof om altyd opnuut te vra vir God se Self-openbaring. Geloof ken God deur ‘n persoonlike antwoord, deur altyd opnuut te vra, en daarom ken geloof vir God in gebed. Geloof het slegs kennis van God deur met God te praat, deur in gebed te antwoord op Gods voorafgaande Self-openbaring aan geloof, en deur vir God te vra om Godself altyd opnuut te openbaar. Gehoorsaamheid en gebed staan ook in ‘n onskeibare verband tot mekaar. Beide gehoorsaamheid en gebed bestaan in die vryheid om onvoorwaardelik gebonde te wees aan God se Woord en werk. Vryheid is nie vryheid van verpligtinge nie, maar die vryheid om te leef binne die aanspraak van God se heerskappy oor ons lewens. Die vryheid van gehoorsaamheid is die vryheid om aktief op te tree in reaksie op die aksie van God. Dit is om bevry te word van bepeinsing oor verskillende moontlikhede, en die vryheid om te leef vir die een en enigste pad wat voor sigself lê, die pad van gehoorsaamheid. Die vryheid van gebed is die vryheid om te antwoord in ooreenstemming met die Woord van God, waardeur die mens aangespreek word en in beslag geneem word. Dit is die bevryding van alle ander stemme en aansprake, en die vryheid om te getuig van die een en enigste stem wat die lewe in totaliteit in beslag neem. Geloof, gehoorsaamheid en gebed is in ‘n onskeibare verband tot mekaar. Al drie maak deel uit van die een Christelike lewe wat geleef word onder die Heer, wat Heer is oor die hele skepping en ook oor die Christelike lewe. In geloof, gehoorsaamheid en gebed leef die Christen in ooreenstemming met God se heerskappy oor die wêreld, die kerk en die individu. Om ‘n Christen te word, beteken om te glo. Dit beteken om voortdurend weg te kyk van sigself, na Jesus Christus, wat die mensdom regverdig ten spyte van hul ongeloof, ten spyte van hul trots, ten spyte van hul geloof in hulself. Geloof vertrou nie op sigself nie, maar vertrou Jesus Christus volledig. Om ‘n Christen te wees, beteken om Jesus Christus te gehoorsaam. Dit beteken om sigself oor te gee aan Jesus Christus as die enigste Heer wat gehoorsaam moet word in lewe en in sterwe. Jesus Christus heilig die ongehoorsame en trae mensdom, wat aan die mens die vryheid gee om op te staan en Jesus te volg in gehoorsaamheid. Om op te tree as ‘n Christen, beteken om te bid saam met Jesus Christus. Dit beteken om in die Naam van Jesus Christus, in die krag en teenwoordigheid van Jesus Christus, in die genade en heerskappy van Jesus Christus, te vra dat ons in staat sal wees om te glo wat ons nie self kan glo nie, en dat ons in staat sal wees om te gehoorsaam wat ons nie self kan gehoorsaam nie.