This thesis has been written to address the reality that we tend to arrive at philosophical positions based on our worldview which is largely affected by our culture and background. This is so ingrained into our system that it is difficult for us to break away from that position. In a Christian context, this affects the way we interpret scripture, and it is only when we step back and objectively examine carefully what we believe against what is written in scripture that we begin to question how accurately our worldview reflects biblical teaching. This tendency to base our beliefs on our culture has enormous significance when we come to export our faith to other cultures. The thesis examines the beliefs of people in an animistic society, and attempts to differentiate between what is purely cultural and what is religious. It takes note of the fact that heavy emphasis is being placed on respecting the existing cultures in societies in which the Christian faith is being propagated. But in so doing there is a blurring of what is cultural and what is religious, so that demands are made to add Christianity to an existing religion rather than to switch from serving foreign gods to worshipping the one true God. The thesis also examines western evangelical Christianity which has been strongly influenced by enlightenment thinking, so that the supernatural events of the New Testament have given way to scientifically explained alternatives. It notes that much of the Christian faith that has been taken to pe ople of different cultures has carried the baggage of that western culture. This has had serious deficiencies when dealing with societies that have been steeped in animism, which the thesis contends is nothing more than demonic influences. The brand of Christianity that has been brought has been inadequate to deal with these phenomena. The result of this is that people have not been liberated from the influences of their animistic past. It is postulated that the Christianity of the Bible does indeed deal w ith issues of animism, and that to a significant degree. It was faced in New Testament times and powerfully dealt with by the Christianâs authority over the demonic forces. It further holds that this New Testament ministry is still valid for today, and tha t the results of missionary activity could have been very different if this biblical theology had been understood and practised. Instead, the failure to equip emerging churches with the ability to deal with these forces, has led them to attempt to deal wit h them in their own way. The only way they knew was to continue the practice of appeasing the spirits. This is why there is such a strong appeal to include appeasement of the spirits, referred to as âancestors,â in the enculturated Christianity of the emerging churches. This has contributed to religious dualism in South Africa, since a demonstration that the Christian faith is powerful enough to deal with the demonic forces would have obviated the need to find solutions elsewhere. It is also noted that where it has been possible to break out of the limitations of western enlightenment theology, evangelism has been more effective.

As a missionary to the Ovahimba, in north Kunene Region (Namibia), this researcher has discovered that although the Christian Church has had a presence for five decades it has not been able to establish roots in the Ovahimba community. In these five decades of ministry the Christian mission concentrated on teaching the children and/or youth about the gospel. This implied uprooting the children from their cultural moorings and introducing new and different moorings. Yet when family and friends challenged their Christian allegiance they returned to their traditional life experience. Jesus became an appendage to their ancestor-mediators. Jesus was just another helper. The underlying worldview of the person remained the same. The premise of this study suggests that mission belongs to God (Missio Dei). It starts with God and it ends with Him. He desires to have humanity in His presence. Based upon this premise it becomes imperative that the Christian community find a way to share the Biblical message so as to draw the Ovahimba into that mindset. To achieve this the thesis recommends the principle of critical contextualization that will enable the Bible to remain the focal point of a localized Christian community. However, such localization would need to remain within the local community yet be part of the universal Church. This is not a dilemma but represents the oneness of the body of Christ. It is not a unity in diversity but unity despite diversity. This study therefore proposes that contextualization is vital to planting a Christian Church within this community. To achieve a deep-rooted transformation the study suggests a model of understanding culture. This model is then recommended to the Christian community to help identify the Ovahimba worldview so effective transformation can take place.

With the dismantling of apartheid and all its repressive laws, especially the âGroup Areas Actâ, people could now choose where they wanted to live. The result was a migration of people from the rural areas to the urban areas where they could be closer to their places of employment, better schools for their children, better infrastructure and amenities. Most of these people did not have the finances to buy land and build houses so they began to settle on available lands surrounding a suburb. On these lands they began building âhousesâ made of wood and zinc which they called home. These settlements became known as informal settlements or more commonly known as âsquatter campsâ. This empirical study is focussed on the congregations of the Reformed Church in Africa of one of its regions which together constitutes the RCA Presbytery of Gauteng. These congregations have a predominantly âIndianâ membership due to the location of the church buildings which were built during the apartheid era and subjected to the Group Areas Act. The result of this was that these congregations engaged in mission work amongst its own population group. The main intention of the study is to establish how these congregations view these informal settlements that have now come to settle within their congregation boundaries. An attempt is made to answer the question as whether these congregations view the informal settlement as âinclusiveâ or âexclusiveâ of their mission work. The terms âinclusivismâ and âexclusivismâ is not defined as it is understood in the âTheology of Missionsâ. In the context of this dissertation these terms refers to mission work engaged in by the congregations of the Gauteng Presbytery as to whether it includes or excludes the informal settlements that are to be found in their areas. These terms are also defined vis-à-vis universalism as distinct from universal salvation. A comprehensive study, yet not an exhaustive one, is attempted in order to understand the terms âinclusivenessâ and âexclusivenessâ in the Old and New Testaments. These terms were also subjected to an understanding of missions as centripetal and centrifugal. The relationship between church and mission is investigated so as to determine whether these are two separate identities or whether there is an inseparable link between the two. The research is structured so that the sample of the universe being researched would provide data that is representative of the RCA Presbytery of Gauteng. The questionnaire instrument of measurement was adopted to gather information for this research. The sampling method employed was the probability, stratified simple random sampling method. Attention is given to the era in which the Reformed Church in Africa was born as well as its ethos, which is encapsulated predominantly in the Laudium Declaration. Due to the emphasis of the Laudium Declaration on evangelism, a short critical comparison is made between the Laudium Declaration and its relationship to the praxis of missions as understood by the congregations within the RCA Presbytery of Gauteng. Chapter seven is the analysis of the information generated from the questionnaires. The concluding chapter offers information, suggestions and makes recommendations to the RCA Presbytery of Gauteng on how it is presently engaged in missions in relation to the informal settlements, which changes are advisable and how it should understand the relationship between church and missions. The ultimate purpose of this research is to understand whether the RCA congregations in the Presbytery of Gauteng has experienced a shift in its mission obligation from missions only to the Indian culture during the apartheid era to include other cultural groups.

This dissertation acknowledges the need for Church Planting Movements among the unreached peoples of India. Of particular concern to this study is the application of Church Planting Movement strategy to forward caste Hindus of India. It traces the historical development of group or people movement strategy and then compares that strategy with traditional missionary approaches in India. It shows that evangelizing households is the primary strategy of the New Testament and the most appropriate strategy for initiating Church Planting Movements. The thesis carefully examines salvation understanding in the Hindu context and its relationship to the caste system. All of this lays a foundation for a proper approach to evangelization of forward caste Hindus in light of the fact that there have been no documented Church Planting Movements among forward caste Hindus in all of India. The paper concludes that the best approach to facilitating a Church Planting Movement among forward caste Hindus is by not planting churches. As contradictory as this sounds, the paper shows that Christian disciples remaining within Hindu culture and familial systems holds the potential for the most indigenous approach to establishing multiplying churches among forward caste Hindus.

The Pauline Theology of Albert Schweitzer and the developments in this field of study a century on from him forms the core of this current Masters dissertation. The subject of the investigation is the extent to which Schweitzer was a catalyst in steering the conversation toward a self-identity of the Church which can be described as a participation with Christ in His mission. The motivation for this investigation is the growing interest and development in what has become known globally as, âMissional Ecclesiologyâ, with its claim to be a more faithful understanding of Paul and a true description of the nature and identity of the earliest Church. The dissertation concerns itself mainly with the work written in the early part of the 20th century by Albert Schweitzer called, The Mysticism of Paul the Apostle. The present work attempts to highlight and briefly describe Schweitzerâs Pauline theology on key themes such as eschatology, Christ-mysticism, the law, justification, and more. It then takes a fair selection of New Testament scholars who have been more influential than most in this field and demonstrate how and where they have contributed to the main thesis â that of the selfunderstanding of the Christian, the Church and her mission. These include such scholars as: Rudolf Bultmann; CH Dodd; Oscar Cullman; WD Davies; EP Sanders; Lesslie Newbigin; NT Wright, and others. The investigation is set within the changing context from a Christendom to a post- Christendom environment in Europe with South Africa following close on the heals of these changes. We are introduced to the statistical data in South Africa with its present situation of change, focussing particularly on the Church of England in South Africa as the Authorâs personal context at the time of writing. After the core work on Schweitzer and his successors is completed with sufficient evidence of Schweitzerâs influence especially in eschatology, the dissertation analyses the post-Christian environment of England and Scotland. It quite deliberately focuses on the theological responses of the two large National Churches of these countries - the Church of England and the Church of Scotland - and not on the smaller missional initiatives from newer, independent church groups in order to observe the sense of urgency for change despite the long and historical complexity of these organizations. The dissertation concludes with an attempt to determine any detectable similarities between the theological response of these national churches in a post-Christian environment and the Pauline conversation of Schweitzer and his successors over the preceding century. The conclusion shows an overall eschatological orientation in both as well as a similar emphases on a corporate participation in the mission of God in Christ that determines the shape and life of the Church as a foretaste of the Kingdom.

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Immanuel, our God is with us. Somehow Christianity has struggled with this very basic Christian belief. There has not been a theological struggle. The struggle has been the application among a people different from those influenced by the Graeco-Roman thinking of the West. In so doing it became easy for the Western missionary to impose his/her own understanding of God upon others and hence they were able to impose doctrines that would outline such thinking. This thesis argues that this application of Christian teaching did not coincide with the belief that God comes to all humanity. A group that was isolated by this kind of practice are the nomads of the world. Nomads have not rejected Christianity per se, however, they have questioned the need to change to something they are not in order to be Christian. Thus this thesis proposes that Christians enter a nomadic environment with the goal of allowing God to be one with nomads by using their communication styles and lifestyle. This requires a deep study of the people before embarking on such a journey. It also requires that the mission practitioner learn to become a learner and respect the people. In the end the mission practitioner will not dictate what and how the new believer ought to understand God. To achieve the stated goal this thesis suggests an incarnational approach that would connect the nomads to God through a demonstration of Godâs presence in the life of the missionary. Such an approach will address the heart issues of the people and demonstrate a coming of God to humanity.

People converted from polytheistic religions face spiritual and physical challenges that impact adversely on the quality of their Christian experience in their new-found faith, as found within the ambit of the Reformed Church in Africa (RCA) and its ministry. Is this due to the inadequate attention given to addressing and dealing with the possible spiritual bondage suffered by converts from these religions? What are the implications of reference to bondages brought about by the influence of spirit entities, called demons in the Christian scriptures, and which manifests itself in the form of physical, emotional and spiritual affliction perpetuating their suffering? What is the meaning of the hope of deliverance the Gospel hold out to them? This research thesis has an introduction followed by six chapters. The introduction broadly spells out the challenge the research faces in terms of the nature of the subject matter. The first chapter serves to clarify the purpose, research questions and define terms as used in the study. It deals with question-problem statement, the field to be focussed on in terms of what it hopes to achieve and the state of research. My hypothesis is that the purpose of the Gospel in the coming of Christ amounts to the restoration of the Kingdom of God among the nations on earth. The kingdoms of this world, represented by the idols, stand in direct antithesis to the kingdom of heaven. Emerging from a world saturated in animism and idolatry has had certain specific social and physical consequences for the members of such a community, which can be shown to have impacted adversely on the quality of their Christian experience in their new found faith. A ministry tailored to effectively address trauma experienced directly as a result of the spiritual implications of idolatry is desperately needed. In order to test this hypothesis, certain questions were raised: Will developing a comprehensive counselling and prayer therapy in ministry to deal specifically with this unique challenge, effectively solve the problem of meeting the need for each new believer to fully experience the actual physical and spiritual liberty that are theirs in Christ in real terms? Can a specialised approach be developed and presented to clergy and related counsellors, to equip the church to minister to the new believers from animistic and polytheistic religions, and would this dramatically impact on the quality of Christian life experienced in the RCA? Would equipping the ministers of the gospel with the findings of this research render them more capable to effectively serve this community in the way envisioned? The second chapter is dedicated to my methodology and research mode. Chapter three covers hermeneutical and theological perspectives and chapter four examines Biblical passages illustrating the broad spectrum of spirit influence and consequences. Chapter five deals with case histories phenomenological observed and analysed. I propose a responsible and appropriate counselling and prayer therapy in Chapter six and then conclude with final remarks, a summary of insight and present an aspect of transforming mission celebrating the triumph of Christ over the forces of darkness.

In the multi-faith, multicultural context of South Africa today, we need Christological missiology that will orient the church and missions to an understanding of Christ as the centre of Christian missions in South Africa. This missiology should witness in a non-judgemental manner, without compromising and without losing its critical edge. This is a missiology that will acknowledge and respect, in a spirit of honest openness, the reality of the context of South Africa and the world today and the reality of other religions and their mission endeavours. This research thesis has eight chapters. The first chapter serves as an introduction to the research. It deals with the background of the research and proposal. My hypothesis is that Christological missiology will guide the church in South Africa in continuing to see the relevance of Jesus Christ in missions. The church and missions will have a healthy understanding that her calling to missions is centred on the person and work of Jesus Christ protecting and preventing her from syncretism and entanglement in politics. In order to test this hypothesis, three questions were raised: How does an evangelical church respond to this quest? Have the evangelicals in South Africa orientated themselves enough to an understanding of Christ-centred missiology to be able to help the church in missionary work? What is the importance of the person and work of Christ in missions? The second chapter is dedicated to the definition of terms that are used in this study. Chapters 3 and 4 look at Christology and missiology. Chapter 5 reveals the findings of interviews with three missionary organisations: AIM (Africa Inland Mission), OM (Operational Mobilisation) and SIM (Serving In Mission). Contextualisation in missions is dealt with in Chapter 6, while Chapter seven deals with missions in South Africa, focussing on Jesus as the centre of missions. Chapter 8 concludes with final remarks and recommendation for further study in related fields.

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