Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: With the development and continued developing of medical technology, treatments become available without the time to reflect ethically on them. Given how fast things change in medical technology, it is important to constantly reflect anew. Ethical reflection, however, seems to be lagging far behind bio-technological developments. Pre-implantation Genetic Diagnosis (PGD) and Human Genetic Manipulation (GM) is fast becoming an everyday reality and must therefore be reflected upon. Few Christian bioethical studies have been done on the impact that this could have on the larger populace, especially the local population in South Africa, where only a small percentage would be able to access these possible treatments. This study is motivated by the quest of ethicists in general and Christian ethicists in particular, to respond adequately and appropriately to the challenges posed by bio-technological developments. The study will outline and discuss the various Christian perspectives on PGD and GM. It will be shown that most Christian responses to bio-technological matters are done from within the framework of the doctrine of creation. In response, this study will then discuss a trinitarian perspective on the confession of God as creator and investigate whether this perspective might advance and enrich, and even amend, the quests of Christians to formulate ethical responses to the challenges posed by PGD and GM. I have made the decision to focus, for the most part, only on the work of one theologian, and will therefore be applying the trinitarian doctrine of creation as found in the work of Jürgen Moltmann to the development of a Christian bioethical perspective. Seeing that Christian ethics in general is concerned with human dignity, social justice and wellbeing, as well as moral upliftment, the ethical implications of this type of medical technology in the South African context, with its uneven distribution of wealth and access to medical care, must also be addressed from the perspective of this study. In this regard, the concept of human beings created imago Dei (in the image of God), with inherent human dignity, is of particular importance. / AFRIKAANSE OPSOMMING: Met die ontwikkeling en voortdurende ontwikkeling van mediese tegnologie word behandelinge beskikbaar sonder dat daar tyd is om eties daaroor te reflekteer. Gegewe hoe vinnig dinge verander in mediese tegnologie is dit belangrik om voortdurend nuut te reflekteer. Pre-implantasie Genetiese Diagnose (PGD) en Menslike Genetiese Manipulasie (GM) is vinnig beter om ‘n alledaagse realiteit te word en daarom moet daar daaroor reflekteer word. Daar is min Christelike bio-etiese studies gedoen oor die impak wat dit op die groter samelewing kan hê, veral in die plaaslike bevolking van Suid-Afrika, waar slegs ‘n klein persentasie toegang tot hierdie moontlike behandelinge sal hê. Hierdie studie word gemotiveer deur die poging van etici in die algemeen en Christelike etici spesifiek, om behoorlik en toepaslik te reageer op die uitdagings wat bio-tegnologiese ontwikkelinge bied. Die studie sal die verskillende Christelike perspektiewe op PGD en GM uiteensit en bespreek. Daar sal aangedui word dat die meeste Christelike antwoorde op die bio-tegnologiese kwessies gedoen word binne die raamwerk van die skeppingsleer. In reaksie hierop sal hierdie studie dan 'n trinitariese perspektief op die belydenis van God as Skepper bespreek en ondersoek of hierdie perspektief die poging om ‘n Christelike etiese antword te formuleer op die uitdagings wat PGD en GM bied kan bevorder en verryk, en moontlik selfs wysig. Ek het die besluit geneem om hoofsaaklik net op die werk van een teoloog te fokus, en sal dus die trinitariese skeppingsleer soos gevind in die werk van Jürgen Moltmann toepas tot die ontwikkeling van 'n Christelike bio-etiese perspektief. Aangesien die Christelike etiek in die algemeen gemoeid is met menswaardigheid, maatskaplike geregtigheid en welstand, asook morele opheffing, moet die etiese implikasies van hierdie tipe mediese tegnologie in die Suid-Afrikaanse konteks, met sy ongelyke verspreiding van rykdom en toegang tot mediese sorg, ook aangespreek. In hierdie verband is die konsep van die mens geskep Imago Dei (na die beeld van God), met inherente menswaardigheid, van besondere belang.

Thesis (PhD)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: This study is motivated by challenges arising from decades’ long debates, conversations and tensions regarding church unity within the ecumenical movement and also amongst the Reformed churches locally and globally. This study seeks to investigate the role that church unity can play in relation to social contexts. This study argues that there is no adequate ecclesiology without ethics, and – theologically speaking – no adequate ethics without ecclesiology. Church unity can play a significant role in society, especially with regard to socio-ethical issues regarding peace, reconciliation and justice. Furthermore, regarding the visible unity of the church, this study proposes a meaningful and purposeful unity and ecumenism as the church’s contribution through witness and service in the world. Church unity is not just about abstractly fulfilling the dream of being one, holy church, but rather about claiming and seeking a unity that has significance for social contexts. Put differently: koinonia and martyria, communion and witness, community and confession, the body of Christ and the embodiment of justice are tightly interwoven. This study will focus on ecclesiology and its relation to ethics as articulated in the discourse of the World Council of Churches (WCC) project on Ecclesiology and Ethics, as well as on the discourse on (church) unity, reconciliation and justice around the Uniting Reformed Church in Southern Africa’s (URCSA’s) Belhar Confession. This study will explore the tensions between the Faith and Order commission (which focuses on Ecclesiology) and the Life and Work commission (which focuses on Ethics) and also how the tensions between ecclesiology and ethics were dealt with. As means of healing these divisions, this study will discuss the Church and World study document of the WCC which affirmed that the unity of the church cannot be disconnected from its witness and service in the world; the Santiago conference on Koinonia in Faith, Life, and Witness, where the notion of koinonia played a fundamental role in bringing ecclesiology and ethics together; and, in addition, the three WCC consultations under the themes: Costly Unity (Rønde), Costly Commitment (Tantur) and Costly Obedience (Johannesburg), where the interrelations between ecclesiology and ethics were further explored. Key theological notions that played a role in the attempt to bridge the gap between ecclesiology and ethics will also be indicated. A comparable debate on the call for church unity took place and continues to take place in the South African context, especially amongst the Dutch Reformed family of churches. The reality of divisions in South African context will be explored. The Belhar Confession articulates the relationship between ecclesiology and ethics very clearly with its focus on unity, reconciliation and justice. Belhar affirms that there is no reconciliation without justice, and no justice without reconciliation; these concepts are inextricably interwoven. For a meaning and purposeful church unity, so this dissertation argues, you need both reconciliation and justice. Both the Ecclesiology and Ethics debate of the WCC and the Belhar Confession debate regarding (church) unity, reconciliation and justice affirm that ecclesiology and ethics belong tightly together. This study investigates, enhances, and ultimately affirms this claim. / AFRIKAANSE OPSOMMING: Die beweegrede vir hierdie studie is gegrond in die uitdagings van dekade-lange debate, gesprekke en spanninge rakende kerkeenheid binne die ekumeniese beweging sowel as binne die plaaslike en internasionale Gereformeerde kerke. Die studie worstel met die betekenisvolle rol wat kerkeenheid kan speel in verhouding tot ons sosiale kontekste. Dit betoog dat daar geen voldoende ekklesiologie sonder etiek is nie en – teologies gesproke – geen voldoende etiek sonder ekklesiologie. Kerkeenheid kan ‘n belangrike rol in ons gemeenskappe speel, veral ten opsigte van sosio-etiese kwessies rondom vrede, versoening en geregtigheid. Verder, rakende die sigbare eenheid van die kerk, stel hierdie studie ‘n betekenisvolle en doelgerigte eenheid en ekumenisme voor waardeur die kerk haar bydrae kan lewer deur middel van getuienis en diens in hierdie wêreld. Kerkeenheid is juis nie om afgetrokke uitvoering te gee aan die droom van een, heilige kerk nie, maar dit gaan eerder oor die aanspraak en soeke na ‘n eenheid wat betekenisvol is vir sosiale kontekste. Anders gestel: koinonia en martyria, gemeenskap en getuienis, kerk en belydenis, die liggaam van Christus en die beliggaming van geregtigheid is ten nouste verbonde. Die navorsing sal fokus op ekklesiologie en die verhouding daarvan tot die etiek, soos uiteengesit in die gesprek van die Wêreld Raad van Kerke (WRK) se projek rakende Ekklesiologie en Etiek. Daarmee saam ook die gesprekke rondom (kerk) eenheid, versoening en geregtigheid (etiek) binne die Verenigende Gereformeerde Kerk in Suider Afrika (VGKSA) se Belhar belydenis. The navorsing stel ondersoek in na die spanning tussen die “Faith and Order” kommissie (wat fokus op Ekklesiologie) en die “Life and Work” kommissie (wat fokus op Etiek). Dit stel ook ondersoek in na hoe die spanning hanteer was tussen ekklesiologie en etiek. In ‘n poging om die verdeeldheid te heel bespreek hierdie navorsing die “Church and World” se dokument van die WRK. Hierdie dokument bevestig dat die eenheid van die kerk nie losgemaak kan word van getuienis en diens in die wêreld nie. Voorbeelde hiervan is geillustreer tydens die Santiago konferensie wat gehandel het oor Koinonia in Faith, Life, and Witness en wat duidelik gewys het dat koinonia ‘n fundamentele rol speel om etiek en ekklesiologie saam te bring.. Die drie WRK konsultasies - onder die temas Costly Unity (Rønde), Costly Commitment (Tantur) and Costly Obedience (Johannesburg) – het die verband tussen ekklesiologie en etiek verder ondersoek. Sleutel teologiese terme wat ‘n rol gespeel het in hierdie poging om die gaping tussen ekklesiologie en etiek te oorbrug, sal ook aangedui word. ‘n Vergelykbare debat oor die rol van kerkeenheid het plaasgevind in die Suid-Afrikaanse konteks, veral binne die Nederduitse Gereformeerde familie van kerke. Hierdie debate gaan steeds voort. Die realiteite van skeiding in die Suid-Afrikaanse konteks sal ondersoek word. Die Belhar belydenis verwoord duidelik die verhouding tussen ekklesiologie en etiek, met die fokus op eenheid, versoening en geregtigheid. Die Belhar belydenis – so argumenteer hierdie studie – bevestig dat daar geen versoening is sonder geregtigheid nie, en ook geen geregtigheid sonder versoening nie. Hierdie konsepte is ten nouste en onskeibaar verweef. Hierdie navorsing argumenteer dat beide versoening en geregtigheid nodig is vir ‘n betekenisvolle kerkeenheid. Beide die Ekklesiologie en Etiek debat van die WRK sowel as die Belhar belydenis wat aan (kerk)eenheid, versoening en geregtigheid aandag gee, bevestig dat ekklesiologie en etiek bymekaar hoort. Hierdie studie ondersoek, versterk en bevestig hierdie aanspraak.

Thesis (MTh) -- Stellenbosch University, 1981 / INLEIDING: In hierdie verhandeling gaan dit om die geskiedenis van die Ned. Geref. gemeente Albanie, Riebeek-Oos, wat in hierdie jaar 150 jaar bestaan. By die interpretasie van hierdie gemeentegeskiedenis moet rekening gehou word met die vraag watter faktore, teologies,.kerklik of andersins, 'n invloed gehad het op die manier van bediening en ontwikkeling van die gemeente? In hoeverre is die gemeente tipies van die kerk waarmee hy in verband staan en in hoeverre onderskei hy hom as 'n besondere gemeente? Was die gemeente getrou gewees aan die Skrif, en die eis van Christus? / ENGLISH ABSTRACT: NO ABSTRACT

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: Is the demonic personal or impersonal? The question is rarely treated in depth. This thesis initially delves into the demonological offerings of a pair of twentieth century theologians, Karl Barth and Merrill Unger, in order to discern their particular positions upon the subject. Personhood itself is a divisive issue between the two theologians. Barth’s perspective on personhood is not intrinsically linked to the physical nature. Persons are who they are because of their relationship with the divine. In reference to the demonic, Unger briefly assesses personhood by inseparably correlating it with ontological reality. Their disagreement continues into the definition of “demon.” Barth prefers to see the demonic as uncreated yet derived from God as a byproduct of His creative decree, and Unger opts for a famous classical construction that they are created beings who rebelled against their Maker. Yet, Barth and Unger are both found to not only adhere to personal language concerning the demonic but also to posit demons as personal beings. According to Barth and Unger, demons are real, personal, and malevolent. This unusual unity, even with their distinct theological backgrounds, can only be properly understood as the result of their mutual profession to reflect the biblical material. Considering the dated nature of Barth and Unger’s writings, recent biblical scholarship is examined in order to determine whether or not their attestation of a demonic personhood is borne out by current studies. While a few exceptions are noted, the majority of scholars indicate that the biblical material portrays personal intermediary players besides God and humanity, with the category of “demon” becoming progressively prevalent as one chronologically journeys through the divine revelation. Spurning a Bultmann-inspired demythologization, Barth and Unger simply attempt to reflect the biblical material. But how does Barth and Unger’s idea of demonic personhood hold up in light of the multicultural context? As the globe hurriedly shrinks during our technologically connected age, the boundaries between cultures have fallen, resulting in numerous contexts which contain two or more cultures sharing the same space. How can Christianity navigate such turbulent times, except by emphasizing the centrality of the God’s Word! It coheres God’s people, while convicting and transforming every contacted culture. In the multicultural context, specifically through the Western and African worldviews, Barth and Unger’s personhood of the demonic speaks admonition and affirmation to the Christian masses. Unhealthy superstition is challenged,and dismissive skepticism is chastised. Caution is upheld, and the openness of the African worldview is vindicated. Thus, in light of the multicultural context, a biblical personhood of the demonic realm is plausible, and as a revelation-centric position, it surpasses current ethnocentric expressions of the topic. As we turned toward constructing some conclusions, Barth and Unger’s strengths and weaknesses were assessed. Karl Barth claims that conveying the biblical testimony is his first concern, but on the subject of the demonic, he entertains a confusing philosophy which unpredictably maintains personhood. Merrill Unger paints with broad brush strokes, failing to discuss or respond to the progressive way in which the demonic is unveiled throughout the biblical text. One of the strengths of Barth’s demonological presentation, which includes demonic personhood, is that he highlights the activity of the demonic before the ontology of the demonic. Though interacting with scholars and theologians, Unger’s clear emphasis and strength is on recapitulating the biblical text, linking nearly every point to numerous texts. Finally, if we accept the reality of a personal demonic, our response to the demonic should reflect it. Theologically, it should spur us onward toward a truly personal view of redemption. Practically, it means that we should critically analyze and carefully consider the constructive works of counselors, pastors, and deliverance practitioners that we may cautiously adapt our ecclesiological practices to reflect biblical realities. / AFRIKAANSE OPSOMMING: Is die demoniese persoonlik of onpersoonlik? Die vraag word selde in diepte behandel. Hierdie tesis beskou aanvanklik die demonologiese aanbiedinge van twee twintigste-eeuse teoloë, Karl Barth en Merril Unger, om hulle spesifieke standpunte oor die onderwerp te onderskei. Persoonskap self is 'n verdelende kwessie tussen die twee teoloë. Barth se perspektief op persoonskap is nie intrinsiek aan hulle fisiese aard gekoppel nie. Persone is wie hulle is weens hul verhouding met die goddelike. Met verwysing na die demoniese evalueer Unger kortliks persoonskap deur dit onlosmaaklik met die ontologiese werklikheid te korreleer. Hul meningsverskil strek tot in hul definisie van die "demoon". Barth verkies om die demoniese as ongeskape, tog afgelei van God as 'n byproduk van Sy skeppingsverordening te sien, en Unger verkies 'n bekende klassieke voorstel dat hulle geskape wesens is wat in opstand gekom het teen hulle Maker. Tog word daar gevind dat Barth en Unger beide nie persoonlike taal betreffende die demoniese aanhang nie, maar demone ook as persoonlike wesens poneer. Volgens Barth en Unger is demone werklik, persoonlik en kwaadwillig. Hierdie ongewone eensgesindheid, selfs met hul verskillende teologiese agtergronde, kan slegs behoorlik verstaan word as die gevolg van hul gedeelde aanspraak dat hulle die Bybelse stof weerspieël. Die verouderde aard van Barth en Unger se geskrifte in ag geneem, word onlangse Bybelwetenskap ondersoek om te bepaal of hulle bevestiging van 'n demoniese persoonskap deur huidige studies beaam word. Hoewel 'n paar uitsonderings waargeneem word, dui die meerderheid geleerdes daarop dat die Bybelse stof persoonlike tussengangers buiten God en die mensdom uitbeeld, met die kategorie van die "demoon" wat toenemend voorkom soos wat 'n mens chronologies deur die goddelike openbaring reis. In veragting van 'n Bultmann-geïnspireerde ontmitologisering probeer Barth en Unger eenvoudig die Bybelse stof weerspieël. Maar hoe hou Barth en Unger se idee van demoniese persoonskap stand in die lig van die multikulturele konteks? Soos die wêreld haastig krimp tydens ons tegnologies-verbinde tydperk, het die grense tussen kulture verval, wat gelei het tot verskeie kontekste waarin twee of meer kulture dieselfde ruimte deel. Hoe kan die Christendom sulke onstuimige tye navigeer, behalwe deur die sentraliteit van Gods Woord te benadruk! Dit verenig God se volk, onderwyl dit elke kultuur waarmee ons in verbinding tree oortuig en transformeer. In die multikulturele konteks, veral deur die Westerse en Afrika se wêreldbeelde, spreek Barth en Unger se persoonlikheid van die demoniese van vermaning en bekragtiging aan die Christenmassas. Ongesonde bygeloof word uitgedaag, en afwysende skeptisisme word gekasty. Omsigtigheid word gehandhaaf, en die oopheid van Afrika se wêreldbeskouing word geregverdig. Dus, in die lig van die multikulturele konteks, is 'n Bybelse persoonskap van 'n persoonlike demoniese realm geloofwaardig, en as openbaringsgesentreerde standpunt oortref dit huidige etnosentriese uitdrukkings van die onderwerp. Soos wat ons 'n paar gevolgtrekkings begin maak het, is Barth en Unger se sterk- en swakpunte geassesseer. Karl Barth beweer dat die oordra van die Bybelse getuienis sy eerste belang is, maar betreffende die onderwerp van die demoniese koester hy 'n verwarrende filosofie wat onvoorspelbaar persoonskap handhaaf. Merrill Unger verf met breë kwashale, en versuim om die progressiewe wyse waarop die demoniese dwarsdeur die Bybelse teks ontsluier word te bespreek of daarop te reageer. Een van die sterk punte van Barth se demonologiese voorstelling, wat demoniese persoonskap insluit, is dat hy die aktiwiteit van die demoniese bó die ontologie beklemtoon. Hoewel hy in gesprek is met geleerdes en teoloë, lê Unger se duidelike klem en krag in sy samevatting van die Bybelse teks, met die koppeling van byna elke punt aan talle tekste. Laastens, as ons die werklikheid van 'n persoonlike demoniese aanvaar, moet ons reaksie daarop dit weerspieël. Teologies moet dit ons aanspoor om verder in die rigting van 'n waarlik persoonlike siening van verlossing. Prakties beteken dit dat ons die konstruktiewe werke van verlossingspraktisyns, pastore, en raadgewers krities moet ontleed en versigtig moet oorweeg sodat ons versigtig ons ekklesiologiese praktyke kan aanpas om Bybelse werklikhede te weerspieël.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This thesis has its title: ‘A Church Historical Enquiry Regarding Growth of Membership in the Church of Central Africa, Presbyterian-Harare Synod (1912-2012). As the denomination celebrated hundred years of existence in Zimbabwe in June 2012, this thesis focuses on the aspect of the growth of membership in the church in question. In order to study this growth of membership in the named denomination, one should take note of the fact that the Church of Central Africa, Presbyterian-Harare Synod is in many ways the resultant of migrant labour in Malawi, Mozambique and North- Eastern Zambia to the mining industries and farms in Zimbabwe. One should also put into consideration the fact that the C.C.A.P in Malawi originated from the Free Church of Scotland as well as the Established Church of Scotland through Dr David Livingstone in 1875. In order to understand this growth of membership, the thesis also attends to the leadership of the Church of Central Africa, Presbyterian-Harare Synod. This leadership includes the pioneer missionaries, ministers and evangelists. Also linked to the growth of membership in the C.C.A.P-Harare Synod is the development of congregations. This study therefore, explores on the establishment of congregations in chronological order. In this thesis the term “membership” is used mostly in its more official sense. It involves the full communicant members as clearly stipulated on Article 6 of the Constitution of C.C.A.P-Harare Synod as well as those receiving instructions in the catechumen class (the confirmed members).The Women’s Fellowship and the Men’s Fellowship as well as the Youth Groups are also involved in this membership. The research reveals various factors affecting the growth of membership in this denomination. The Synod identified the following as possible factors: -Retrenchments, -Deaths, -Unreliable Statistics, -Lack of Revival Meetings and -Lack of Vision by the Synod. In addition to these, the researcher included the Synod’s confinement to towns, mines and farms; the language barrier and inter-racial marriages and the socio-economic hardships as contributing factors affecting the growth of membership. In conclusion, the research reveals that the membership is neither growing drastically nor dwindling but is more or less stable, leading to the questions regarding the lack thereof. As a result, the following suggestions are put forward to help improve the growth of membership in --the Church of Central Africa, Presbyterian-Harare Synod: -The use of Shona and Ndebele alongside Chewa in the Church, -The Resumption of the much needed Evangelists Training Programmes, -Proper Statistics by Congregations and -Intensification of Evangelism Programmes. / AFRIKAANSE OPSOMMING: Hierdie tesis se titel is ’n kerkhistoriese ondersoek aangaande die groei in lidmaatskap in die Kerk van Sentraal-Afrika, Presbiteriaans - Harare sinode (1912-2012). Aangesien dié denominasie hule 100ste bestaansjaar in Junie 2012 gevier het, sal hierdie tesis fokus op die aspek van groei ten opsigte van lidmaatskap in die kerk Om die groei in lidmaatskap te ondersoek, moet `n mens kennis neem dat die Kerk van Sentraal-Afrika, Presbiteriaans - Harare sinode as gevolg van die instroom van buitelandse arbeid vanaf Malawi, Mosambiek en Noord-oos Zambië na die myne en plase in Zimbabwe ontstaan het. `n Mens moet ook in die feit in ag neem dat Kerk van Sentraal-Afrika, Presbiteriaans - Harare sinode sy oorsprong aan die gevolg van die werk van Dr David Livingstone te danke het. Om die groei in lidmaatskap te verstaan, fokus hierdie navorsing ook op die kwessie van leierskap in die Kerk van Sentraal-Afrika, Presbiteriaans - Harare sinode. Die leierskapsprofiel sluit die aanvanklike sendingwerkers, predikers en evangeliste in. Die ontwikkeling van gemeentes sal ook ondersoek word. Die vesting van gemeentes word op ‘n kronologiese wyse aan die orde gestel. Die navorsing onderstreep dat verskeie faktore ‘n beduidende rol speel in die groei van lidmaatskap (of die gebrek daaraan) in die bogenoemde kerk gespeel het. Die faktore sluit in: -Persone wat hulle werk verloor het -Sterftes -Onbetroubare statistieke -Tekort aan `n evangelisiewerk -‘n tekort van visie binne die sinode. Bykomend word aangetoon hoe taalverskille, gemengede huwelike en sosio-ekonomiese uitdagings ook bydraende faktore is wat die groei in lidmaatskap affekteer. Ten slotte, wys die navorser vanuit `n ondersoek na die kerkrekords dat die lidmaatskap egter nie drasties afgeneem of gegroei het nie. Dit lei na die volgende aanbevelings/voorstelle vir die Kerk van Sentraal-Afrika, Presbiteriaans - Harare sinode: -Die gebruik van Shona en Ndebele saam met Chewa in die Kerk, -Die bevordering van die nodige Evangelisasie opleidingsprogramme, -Die noodsaaklikheid van betroubare statistieke deur gemeentes en -Die intensifisering van evangelisasie programme.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: As backdrop and context for this study, injustices present in South Africa are briefly discussed, as well as the impact of such injustices on the people of the country. The focus then turns to the work of Nicholas Wolterstorff in order to see what type of light Wolterstorff’s perspectives on justice can shed on the quest for justice in contemporary societies, and what type of role the Christian faith can play within such justice discourses. An attempt is made to address this question by describing Wolterstorff's central ideas and perspectives on justice as clearly as possible. This is not an exhaustive critique on his thought and therefore it focuses mainly on understanding Wolterstorff’s own literature regarding justice. His approach to justice can be seen as a theological challenge that incorporates both history and philosophy. Wolterstorff’s central notions will become the focus throughout the second and third chapters. This includes his thorough theological account for the conception of justice as inherent rights as oppose to a right order. It also includes Wolterstorff’s examination of Biblical and theological perspectives on justice to support and strengthen his own account. Human worth is found to be the crucial grounding for his account of justice as inherent rights, and thus human dignity is also brought into the picture. Furthermore, the interrelatedness of love and justice is central to his thinking and will be explored thoroughly, especially as he addresses other notions in which love and justice oppose one another. Finally, the focus will turn to how Wolterstorff brings a component of care into his understanding of love and justice and how every person is called to care for the other. In the last chapter, chapter 4, the focus will turn to how all this ultimately then contributes to the questions raised, in other words how the key elements of Wolterstorff’s work can be understood, as well as the role of Christian faith within Wolterstorff’s understanding of justice, which includes the importance of justice discourse, how discourse leads to action, and ultimately loving one’s neighbour with love as care. / AFRIKAANSE OPSOMMING: As agtergrond vir hierdie studie word daar gekyk na die vorme van ongeregtigheid wat gevind kan word in Suid Afrika en die impak wat dit het op die mense van die land. Die fokus val dan op die werk van Nicholas Wolterstorff. Daar word gekyk hoe sy perspektiewe van geregtigheid lig kan skyn op die optog vir geregtigheid in kontemporêre gemeenskappe, spesifiek met betrekking tot die rol van Christelike geloof in sulke diskoerse. Hierdie vrae word aangespreuk deur te om Wolterstorff se sentrale idees en perspektiewe van geregtigheid so duidelik moontlik te beskryf. Hier word nie ekstensief kritiek gelewer op Wolterstorff se werk en denke nie en dus word daar gefokus op die relevansie van sy eie werke met betrekking tot geregtigheid. Sy benadering tot geregtigheid kan beskryf word as ‘n teologiese uitdaging wat wel ook geskiedenis en filosofie inkorporeer. Wolterstorff se kern temas word dus die focus van die tweede en derde hoofstukke. Dit sluit in sy deeglike teologiese verstaan van die konsep van geregtigheid as inherente regte in plaas van as regs-orde. Dit sluit ook in Wolterstorff se ondersoek van Bybelse en teologiese perspektiewe van geregtigheid om sy eie verstaan daarvan te ondersteun en versterk. Menslike waarde word gesien as die noodsaaklike element waarin sy teorie van geregtigheid gegrond word, en dus word menswaardigheid ook in die prentjie in gebring. Daar word verder deeglik gekyk na die interaflike verhouding tussen geregtigheid en liefde wat sentraal is in Wolterstorff se denke, spesifiek deur te kyk hoe hy idees aanspreek waarin die twee konsepte mekaar teenstaan. Laastens word daar gefokus op hoe Wolterstorff ‘n omgee-komponent inbring by hierdie verhouding tussen geregtigheid en liefde, sowel as hoe elke persoon geroep is om vir die ander om te gee op hierdie manier. In die laaste hoofstuk, hoofstuk vier, word die fokus dan geplaas op hoe bogenoemde kan bydra tot die vraagstelling van die studie, in ander woorde, hoe die kern elemente van Wolterstorff se werk duidelik verstaan kan word, asook die rol van Christen geloof binne Wolterstorff se verstaan van geregtigheid.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: Through the eyes of the Catholic Church, one usually looks at Montanism as a second-century heretical sect. This prevailed orthodox view has devalued the Catholic Tertullian as a schismatic when he had accepted Montanism as his theological verification. The recent scholarship, however, has challenged that Tertullian’s transition to Montanism had not necessarily resulted from his theological conclusion. Rather this suggests that Tertullian, from the very beginning, was much more sympathetic to the new prophets than to the Catholic priests; the Montanist Tertullian had always taken precedence over the Catholic Tertullian. Given this new perspective, the thesis is developed as follows; Chapter 1, the topic and title are introduced with four critical research questions; (1) Why were the original Montanists condemned? (2) Why did Tertullian become a Montanist? (3) Why does Montanism exclude the present day Pentecostalism as Neo- Montanism? (4) Why does Montanism include the present day Pentecostalism as Neo- Montanism? Here particular interest is Tertullian’s intermediate position; as a point of contact, Tertullian stands not only between the Montanists and the Catholics, but also between the original Montanists and the present day Pentecostals as Neo-Montanism. Chapter 2 seeks to find an answer to the first research question of “Why were the original Montanists condemned?” Then, the researcher focuses on the root cause of the original condemnation of Montanism in three aspects. (1) Montanism was condemned as the victim of the institutionalization of the church, (2) Montanism was condemned as the pagan inspiration including controversial manifestations, such as ecstatic prophecy (and speaking in tongues), fanatical millenarianism, and strict puritanism, and (3) Montanism was condemned as the power struggle between the urban and rural church leadership. The point is that these three reasons are interrelated as a whole and, not as a separate entity. Yet, the conflict in the church regarding church government had taken the lead in the original condemnation of Montanism. The victory of urban church leadership had justified the victimization of the Montanists, the representative of the rural leadership. Chapter 3, the thesis has dealt with the second question; “Why did Tertullian become a Montanist?” The researcher acknowledges of the uneasy connection between the apologist Tertullian and the Montanist Tertullian. Yet, if Montanism was accused of its political conflict, not of its theological deviances, the relationship of Tertullian with Montanism needs to be reconsidered. Then, the researcher tries to vindicate Tertullian’s position through two methodological approaches. First, the researcher reconstructs the new image of Tertullian as the lay leader born into Montanism by deconstructing the conventional portrayal of Tertullian; (1) as the son of an officer of the Roman army, (2) as the professional Jurist, (3) as the Catholic priest at Carthage, and (4) as the schismatic. Second, the researcher also takes into account of Tertullian’s identity in the concept of the transitional correlation. By applying Tertullian’s transitional period as the Pagan-Catholic-Montanist to the concentric circles of concern, the previous view of Tertullian can be transformed into the new formula of Pagan as caterpillar- Catholic as cocoon-Montanist as butterfly. This three-fold structure then opens the way for a newborn image of Tertullian. Chapter 4 is dealing with the relationship between Montanism, the Montanist Tertullian, and the present-day Pentecostalism in order to answer the final question; “Why does Montanism include/exclude the present-day Pentecostalism as Neo-Montanism?” Tertullian’s Montanism, like a hinge, closely interconnects the present-day Pentecostalism to the original Montanism in historical, theological and ecclesiological sense of the word. First, the first generation of Pentecostals, regardless of whether they are the proponents of the Azusa Street or Topeka revival, they find their historical identity in the first generation of the apostolic church and this includes the second-century Montanists and the Montanist Tertullian. Second, from the theological point of view, the Montanist distinctive theological fashions, such as ecstatic prophecy, speaking in tongues, and the impending eschatological hope, has clearly re-echoed in the diadem of the current Pentecostal theology.. Third, the original Montanists and the present-day Pentecostals are both ecclesiologically the strong advocates of the pneumatological theocracy. For both, the priority is to return to the apostolic primitive church.. So, the current Pentecostals is convinced that they trace their root from the second-century spirit-filled Montanists. Chapter 5 summarizes the relationship between Montanism, the Montanist Tertullian, and the present day Pentecostalism by answering to the following four research questions; (1) “Why were the original Montanists condemned?” The answer is the ecclesiastical power struggle between the urban and rural leadership made the Montanist crisis a highly politically charged affair rather than a theologically controversial issue. (2) “Why did Tertullian become a Montanist?” The answer is Tertullian, as natural born Montanist, is determined to be a self-sacrificing mediator in order to bring reconciliation between the two rivals, namely, the city-priest and the countryside prophets. (3) “Why does Montanism include/exclude the present-day Pentecostalism as Neo- Montanism?” The answer is Montanism is the antecedent of the present-day Pentecostalism. / AFRIKAANSE OPSOMMING: In die oë van die Rooms Katolieke Kerk is Montanisme niks anders nie as ʼn tweede-eeuse ketterse sekte. Hierdie ortodokse seining het die Katolieke Tertullianus as skismatikus gedevalueer, in besonders toe hy Montanisme as sy teologiese standpuntname aanvaar het. Deesdae is geleerdes van mening dat Tertullianus se oorgang na Montanisme is nie noodwendig die gevolg van sy teologiese stellingname nie. Dit suggereer eerder dat Tertullianus van die begin af, meer simpatiekgesind teenoor die nuwe profete as teenoor die Katolieke priesters was. Dit blyk dat die Montanus Tertullianus altyd voorkeur bo die Katolieke Tertullianus gekry het. Gegewe hierdie perspektief, het die tesis soos volg ontwikkel: Hoofstuk 1, die onderwerp en titel word ingelei met vier kritiese navorsing vrae; (1) Hoekom was die oorspronklike Montanisme veroordeel? (2) Hoekom het Tertullianus 'n Montanus geword? (3) Hoekom sluit Montanisme die hedendaagse Pentekostalisme Neo -Montanisme uit? (4) Hoekom sluit Montanisme die hedendaagse Pentekostalisme Neo-Montanisme in? Hier is veral van belang Tertullianus se intermediêre posisie as 'n punt van kontak. Tertullianus staan nie net tussen die Montanisme en die Katolieke nie, maar staan ook tussen die oorspronklike Montanisme en die hedendaagse Pentekostalisme as Neo-Montanisme. Hoofstuk 2 beoog om 'n antwoord op die eerste navorsingsvraag te vind: “Hoekom is die oorspronklike Montanisme veroordeel?" Die navorser het vervolgens drie aspekte wat betrekking het op die oorsaak van die oorspronklike veroordeling van Montanisme gefokus. (1) Montanisme was veroordeel as die slagoffer van die institusionalisering van die kerk, (2) die Montanisme was veroordeel as ʼn heidense inspirasie, byvoorbeeld die omstrede manifestasies: soos in ekstase, profesie (spreek in tale), fanatiese millennialisme, en streng Puritanisme, en (3) Montanisme was veroordeel as die stryd tussen leierskap in die stedelike en plattelandse kerk. Hierdie drie redes is interafhanklik van mekaar as 'n geheel en is dus nie 'n aparte entiteit nie. Die oorwinning van die stedelike kerk leierskap die veroordeling van die Montanisme, wat die landelike leierskap verteenwoordig het, geregverdig. Hoofstuk 3 handel oor die tweede vraag, "Hoekom het Tertullianus ʼn Montanus geword?" Die navorser erken die ongemaklike verband tussen die apologeet Tertullianus en die Montanus Tertullianus. Tog, as Montanisme daarvan beskuldig word van politieke konflik en nie van teologiese afwykings nie, dan behoort die verhouding van Tertullianus met Montanisme in heroorweging geneem te word. Die navorser het Tertullianus se posisie deur middel van twee metodologiese benaderings probeer verdedig. Eerstens, het die navorser die nuwe beeld van Tertullianus gerekonstrueer as leke leier wat in die tydperk van Montanisme gebore deur die konvensionele uitbeelding van Tertullianus te dekonstrueer; (1) as die seun van die Romeinse offisier, (2) as die professionele regsgeleerde, (3) as die Katolieke priester van Kartago, en (4) as die skismatikus. Tweedens, die navorser het ook Tertullianus se identiteit insake die konsep van die oorgang korrelasie in ag geneem. Deur Tertullianus se oorgang as die Heiden – Katolieke – Montanus in konsentriese sirkels aan te dui, kan die vorige siening van Tertullianus omskep word in die nuwe formule van die ruspe Katoliek – kokon – Montanus na vlinder. Hierdie drieledige struktuur baan die weg vir 'n nuwe beeld van Tertullianus. Hoofstuk 4 hanteer die verhouding tussen die Montanisme, die Montanus Tertullianus en die hedendaagse Pentekostalisme om sodoende die laaste twee vrae te beantwoord: "Hoekom is Montanisme in/uit gesluit in die hedendaagse Pentekostalisme as Neo-Montanisme?" Tertullianus se Montanisme, soos 'n skarnier, verbind die hedendaagse Pentekostalisme aan die oorspronklike Montanisme in historiese, teologiese en ekklesiologiese sin van die woord met mekaar. Eerstens, die eerste generasie van Pentekostalisme, ongeag of hulle voorstanders van die Azusa Straat herlewing of die Topeka herlewing is, vind hulle hul historiese identiteit in die eerste generasie van die apostoliese kerk en dit sluit in die tweede-eeuse Montanisme asook die Montanus Tertullianus. Tweedens, uit ʼn teologiese vertrekpunt, die Montanus se eiesoortige teologiese modes: soos in ekstase, profesie, spreek in tale, en die eskatologiese hoop, eggo duidelik die hedendaagse Pinkster teologie. Derdens, die oorspronklike montanisme en hedendaagse Pentekostalisme is beide ekklesiologies sterk voorstanders van die Pneumatologiese teokrasie. Vir beide van hulle is dit die prioriteit om na die primitiewe apostoliese kerk terug te keer. So, is die hedendaagse Pentekostalisme is daarvan oortuig dat hul, hul ontstaan kan terugspoor van die tweede-eeuse geesvervulde Montaniste. Hoofstuk 5 som die verhouding tussen die Montanisme, die Montanus Tertullianus en die hedendaagse Pentekostalisme op en beantwoord die volgende vier navorsingsvrae; (1) Hoekom was die oorspronklike Montaniste veroordeel? Die antwoord lê daarin opgesluit dat die kerklike magstryd tussen die stedelike en landelike leierskap het Montanisme ʼn hoogs polities gelaaide aangeleentheid gemaak eerder as 'n teologies omstrede kwessie. (2) Hoekom het Tertullianus 'n Montanus geword? Tertullianus, as gebore Montanus, was vasbeslote om 'n selfopofferende bemiddelaar te wees om sodoende versoening te bring tussen die twee opponerende groepe, naamlik, die stedelike – priester en die plattelandse profete. (3) Hoekom sluit Montanisme die hedendaagse Pentekostalisme Neo -Montanisme uit? (4) Hoekom sluit Montanisme die hedendaagse Pentekostalisme Neo -Montanisme in? Montanisme is die voorloper van die hedendaagse Pentekostalisme.

Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: The Yale Center for Faith and Culture has held seven Consultations on God and Human Flourishing, 2007 to 2013, where it was affirmed that human relation to God is reason enough for human flourishing. The seven consultations indicate a growing conversation on God and human flourishing in theology. With this is mind the three female theologians are considered and argued to be important as participants in a conversation on God and human flourishing. The three female theologians are Serene Jones, a feminist theologian, Ellen Charry a systematic-pastoral theologian, and Jennifer Herdt, a virtue ethicist. Serene Jones is presented in the thesis as the first voice to engage theologically with the notions of happiness and human flourishing from a feminist critical position. Serene Jones argues, by means of feminist theory, that gendered constructions of women’s nature are present in readings of doctrine and Scripture. The way in which happiness and human flourishing is understood to characterise the lives of women is consequently challenged and critiqued. Due to the oppressive logic inherent in gender insensitive readings of doctrine and Scripture, Serene Jones opts for a re-reading where the agency of women is affirmed. The doctrines of justification and sanctification are re-formulated by Serene Jones as justifying and sanctifying grace. Grace is described by Serene Jones as an envelope that enfolds the substance of women, presenting women with a redemptive narrative that they are able to identify with. Serene Jones’ contribution lies in her affirmation of the graced agency of women. Ellen Charry, a female theologian who is concerned with the salutary effect of knowledge on an individual represents the second voice. Ellen Charry understands the dichotomy between goodness and pleasure established by modernity to be false. In the notion of asherism Ellen Charry seeks to bridge the gap by asserting that obedience to God’s commandments evokes both goodness and pleasure. Pleasure is described as the enjoyment of God and creation. Ellen Charry goes further by affirming that God enjoys creation when creation flourishes. A mutual enjoyment between God and creation takes place which brings about a happy disposition. Happiness accordingly is a way of life established through a particular knowledge of God attained when one obeys God’s norm for living. In addition, happiness is not just marked by an excellent life but also by the enjoyment of both God and creation. Ellen Charry contributes to the conversation by affirming that happiness is established when humans and God flourish. Jennifer Herdt, a virtue ethicist, starts with the secularisation of moral thought present since the sixteenth century. The secularisation of moral thought caused morality to be separated from its religious moorings. A shift in emphasis occurred, moving from the person doing the action to the action itself. With this shift in emphasis the possibility of virtue to bring humans into relation with God through grace was negated. The result was a recapitulated Augustinian anxiety of acquired virtue. Jennifer Herdt seeks to negate the Augustinian anxiety by returning the emphasis to the agent of the action. Jennifer Herdt delineates an account of mimetic performance, where she argues that by imitating a divine exemplar through virtue, grace progressively brings one into relation with God. Virtue is a means by which an individual partakes in and is formed by a liturgy. As virtue is practiced the agent participates in God, an act denoting happiness. Jennifer Herdt’s account of human happiness takes into consideration how virtue assimilates an agent to Christ. From the three female perspectives, happiness and human flourishing is understood to pertain to one’s relation to God, a perspective which resonates with the God and Human Flourishing Consultations. In light of the female theological contributions, the suggestion that each female theological voice may be important for a diverse conversation on God and human flourishing as well as future initiatives for God and Human Flourishing is warranted. / AFRIKAANSE OPSOMMING: Die “Yale Center for Faith and Culture” het sewe konsultasies gehad, 2007 tot 2013, oor “God and Human Flourishing” waar daar beklemtoon is dat die menslike verhouding tot God genoegsame rede is vir menslike florering. Die sewe konsultasies weerspieël ʼn toenemende gesprek oor God en menslike florering in teologie. Dié toenemende gesprek het daartoe gelei dat drie vroulike stemme geidentifiseer word en geargumenteer word dat hulle belangrike deelnemers in ʼn gesprek rondom God en menlike florering is. Die drie vroulike stemme is Serene Jones, ʼn feministiese teoloog, Ellen Charry, ʼn sistematies-pastorale teoloog, en Jennifer Herdt, ʼn deugde etikus. Serene Jones word in die tesis eerste aangebied om teologies, vanuit ʼn feministies kritiese oogpunt, in gesprek te tree met die konsepte van geluk en menslike florering. Serene Jones argumenteer, deur middel van feministiese teorie, dat geslagskonstruksies van vrouens se natuur teenwoordig is in die lees van die Bybel en leerstellings. Die konsepte van geluk en florering, wat beskrywende woorde is, moet daarom ook krities gelees word en by tye uitgedaag word. Weens die geslags onsensitiewe lees van die Bybel en leerstellinge, onderneem Serene Jones om die leerstellings van regverdiging en heiligmaking te heroorweeg, met die klem op vrouens se agentskap. Die leerstelllings van regverdiging en heiligmaking word heroorweeg en benoem as geregverdigde en geheiligde genade. Genade word deur Serene Jones beskryf as ʼn koevert wat die wese van vrouens omvou. Vrouens word hiermee van ʼn verlossingsnarratief voorsien waarmee hulle kan identifiseer. Serene Jones se bydrae lê dus in haar prioriteit teenoor vrouens se genadigde agentskap. Ellen Charry, ʼn vroue teoloog wat besorg is oor die pastorale effek van kennis, verteenwoordig die tweede stem. Ellen Charry is krities oor die tweedeling van goedheid en genot wat deur die modernisme ingestel is en beskou dit as vals. Deur die konsep van asherisme probeer Ellen Charry die tweedeling oorbrug deur te argumenteer dat gehoorsaamheid aan God se gebooie beide goedheid en genot meebring. Sy beskryf genot as die wedersydse plesier wat mense beleef wanneer hulle God geniet deur gehoorsaam te wees aan God. Ellen Charry gaan verder deur te verduidelik dat God ook die mensdom geniet wanneer die mensdom floreer en God daardeur floreer. Die wedersydse florering van beide skepping en God bring ʼn gelukkige disposisie mee. Geluk word vervolgens beskryf as ʼn manier van leef, gebaseer op die uitlewing van die kennis wat deur God se gebooie geopenbaar word. Ellen Charry dra by tot die gesprek van geluk en florering deur die wedersydse genot wat mens en God beleef as kardinaal te beskou vir die verstaan van geluk. Jennifer Herdt, ʼn deugde etikus en die derde vroulike stem, begin met die verwêreldliking van moraliteit wat sedert die sestiende eeu teenwoordig is. Die verwêreldliking van morele nadenke het moraliteit en godsdiens van mekaar geskei. Die skeiding van moraliteit en godsdiens het tot gevolg gehad dat die klem verskuif is van die agent na handeling self. Met dié verskuiwing is die rol van genade om die agent geleidelik in gemeenskap met God te bring ondermyn. Die resultaat was die herhaling van die Augustiniese angs oor verkrygde deugde. Jennifer Herdt probeer die Augustiniese angs vermy deur die klem weer op die agent te laat val. Die konsep van nabootsende uitvoerings word deur Jennifer Herdt gebruik om te beskryf hoe die individu wat deugde beoefen, deur die nabootsing van Christus, toenemend in verhouding met God gebring word deur middel van genade. Deugde is ʼn wyse waarop ʼn persoon deelneem aan en gevorm word deur ʼn bepaalde liturgie. Wanneer die persoon deugde beoefen, word daar deelgeneem aan God deur Christus, ʼn daad wat geluk vergestalt. Jennifer Herdt se weergawe van menslike geluk neem in ag hoe ʼn persoon geassimileer word tot God deur deugde te beoefen. Deur die drie vroulike stemme se bydrae word daar verstaan dat geluk en die florering van mense verband hou met hulle verhouding tot God, ʼn perspektief wat resoneer met die “God and Human Flourishing Consultations.” In die lig van die onderskeie vroulik teologiese bydrae, is die voorstel dat elke stem belangrik is vir ʼn gediversifiseerde gesprek oor God en menslike florering so wel as toekomstige initiatiewe waar daar besin word oor God en menslike florering geregverdig.

Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: In this study, I will be concerned with the viability of a tragic theology that is at the same time able to cohere with the standards of a classically orthodox Christian theology. My study will focus on a particular figure, namely Rowan Williams who, I will argue, exemplifies a blending together of these two concerns. However, as we shall see in this study, ‘tragic theology’ is by no means an uncontroversial affair since some argue that it implies heterodox conclusions in relation to God, creation, sin, etc. My aim is to counteract this claim that a classically orthodox theology cannot coexist with a tragic perspective. I will make the claim that tragic theology aims to emphasise the reality of contingency, conflict and suffering in relation to human life as seriously as possible, without effacing the difficulty it proposes to thought and the limits of human action, while at the same time holding onto the conviction that these beliefs can exist comfortably with an orthodox theological perspective. Through my study of Williams, which will largely follow a genealogical approach, I aim to show that Williams is able to emphasise this difficulty of tragedy, while at the same time believing in the fundamental goodness of creation, the possibility of transformation, hope and healing, as understood within a incarnationally-centred understanding of ‘the redemption of time’. Systematically speaking, I will attempt to arrange Williams’ understanding of tragedy according to four motifs which recur throughout his oeuvre, namely contingency, contemplation, compassion, and non-closure, all of which can be understood within the context of a classical Christian theology of God, salvation, and creaturely finitude. / AFRIKAANSE OPSOMMING: Ek sal in hierdie studie ondersoek instel na die lewensvatbaarheid van 'n tragiese teologie wat terselfdertyd met die kriteria vir ‘n klassieke, ortodokse Christelike teologie belyn is. My studie fokus op 'n bepaalde figuur, te wete Rowan Williams, wat, – so argumenteer ek – hierdie twee aspekte op eksemplariese wyse aan die orde stel. Soos uit hierdie studies al blyk, is die begrip ‘tragiese teologie‘ geensins 'n onomstrede saak nie, aangesien sommige juis argumenteer dat dit afwykende beskouinge aangaande God, die skepping, die sonde, ensovoorts, impliseer. My doel in hierdie studie is om die standpunt uit te daag dat 'n klassieke, ortodokse teologie noodwendig teenoor `n tragiese perspektief gestel moet word. Ek wil juis argumenteer dat 'n tragiese teologie daarna streef om die werklikheid van kontingensie, konflik en lyding ernstig te neem, sonder om in die proses die uitdagings wat dit vir die proses van nadenke en vir die grense van menslike handeling inhou, op te hef. Terselfdertyd word die oortuiging gehuldig dat `n tragiese teologie‘ gemaklik met `n klassieke, ortodoksie teologiese persektief saamval. In die bestudering van Williams se werk, wat grootliks 'n genealogiese benadering volg, wys ek uit hoe Williams hierdie komplekse aspek van tragedie verreken, terwyl hy terselfdertyd aan die fundamentele goedheid van die skepping, asook aan die moontlikheid van transformasie, hoop en heling, vashou. Hierdie oortuiginge word binne die kader van `n inkarnasie-gesentreerde verstaan van die ‘verlossing van die tyd‘ geplaas. Sistematies beskou, sal ek poog om Williams se verstaan van tragedie volgens vier motiewe wat deurlopend in sy werk voorkom, te bespreek. Hierdie vier motiewe is onderskeidelik die motiewe van kontingensie, kontemplasie, medelye en nie-sluiting (of voortdurende openheid). Daar word geargumenteer dat al hierdie begrippe binne die konteks van `n klassieke Christelike teologiese raamwerk aangaande God, redding en eindigheid geplaas kan word.

This essay discusses different ways of understanding inclusion from the perspective of existential experiences in the church with the help of communion ecclesiology. The aim is to analyze other ways of creating inclusion that are not founded on the principle of consensus which has been a preferred method in the broader church community trough the ages. As a contrast, this essay looksat an ecclesiology of communion as another way to be inclusive from the idea of unity through diversity and differences. By comparing the theology of Elisabeth Johnson and John D. Zizioulas and their views of the other through Paul Jones theory of theological worlds this essay tries to answer the question: How can an ecclesiology of communion contribute to a broader church inclusion from the perspective of existential pluralism? After looking at how these theologians view inclusion in relation to Christian tradition, high and low ecclesiology and their relationship to different theological worlds the conclusion is that an ecclesiology of communion can create a more genuine form of inclusion by focusing more on the sensus fidei fidelis rather than the consensus fidei. By looking at the church more as a vessel of a multitude of experiences and personhoods combined by the relationship and narrative of Christ which find the community in the eschaton, rather than tradition, the church as a community can be a more inclusive place.