Published edition of Thesis (doctoral)--Westfälische Wilhelms-Universität, Münster, 2003. / Includes bibliographical references (p. 270-285).

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In this thesis the researcher has investigated which of the two concepts: believing before belonging or belonging before believing, is a more accountable perspective in regards to ministry in post-Christendom society. With the final stages of the modern period the power of hegemonic ideologies is coming to an end as people identify less with grand ideologies and more with subcultures related to technology and social and economic networks of different kinds. The post-Christendom phase has begun and is radically challenging Christendom notions of ministry. We have to assume that among post-Christians the familiarity with Christian concepts will fade as the decline of Christendom has meant that Christianity has been losing its status as a lingua franca, only to be understood in the long run, by those who are professing Christians. It is therefore important that the church will anticipate longer journeys towards faith and not move on to disciple new converts too quickly. Post- Christendom evangelization will consequently take longer, start further back and move more slowly. In the context of post-Christendom, knowledge of Christianity is rather limited and people need to come to an understanding of what Christianity entails. For those seekers, exploratory participation at first is safer than making a definite commitment. Postmodern society is also suspicious of institutions and eager to find whether Christian beliefs also work in practice and not only in theory. Therefore is belonging before believing very much necessary for seekers to test whether Christians live out in their communities what they claim to be true? / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

This dissertation examines the theological diversity that is currently developing within North American evangelicalism due to the growing influence of postmodernism and the resulting postconservative shift in evangelical thought. Chapter 1 begins with an initial assessment of the historical background and intellectual landscape behind the postmodern setting as well as the reasons why many evangelicals, such as Stanley J. Grenz and Kevin J. Vanhoozer, have chosen to adopt postconservative approaches to theological method. Chapter 2 then moves to a critical analysis of these two theologians by first treating the work of Stanley Grenz. This segment evaluates his proposals regarding theological method by outlining the primary ideas and factors that lead to his version of a postmodern evangelical theology. Chapter 3 subsequently offers a survey of the contrasting ideas of Kevin J. Vanhoozer. Here again, the tracing of Vanhoozer's distinct rendition of postconservatism is done by examining the major factors that are prominent within his work. Chapter 4 then provides evaluations of the strengths and weaknesses of Grenz's and Vanhoozer's thought as well as points of comparison and contrast between them. In the end, it is argued that while both thinkers share several mutual criticisms of conservative evangelicalism, Grenz's expression of postconservatism is noticeably different from Vanhoozer's. Specifically, it is shown that Grenz clearly advocates a kind of postmodern postconservatism, which entails modifications in theological method as well certain doctrinal commitments intrinsic to historic evangelicalism. Juxtaposed to Grenz, it also is argued that Vanhoozer provides a more confessional model of postconservatism because his recommendations for a new methodology still remain loyal to certain theological commitments that Grenz would deem as non-essential to the evangelical theology. Chapter 5 finally assesses the potential future effects that certain kinds of postconservative thought could have in evangelical circles. Likewise, several key elements regarding theological method that still require further attention in light of the development of postconservatism are also highlighted and discussed. / This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from <a href="http://disexpress.umi.com/dxweb">http://disexpress.umi.com/dxweb</a> or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.

African Religion offers new images and symbols of reconciliation that may enhance existing Christian reconciliation metaphors and liturgies. Traditionally, Christians understood reconciliation through the images of either Augustine’s victory model, Anselm’s objective model or Abelard’s subjective model. While these images offered valuable insights, they are limited and increasingly difficult to understand in our modern context. Postmodern philosophy presents theologians with the possibility of deconstructing dominant discourses in order to consider new possibilities. This approach is eminently applicable to the traditional Christian reconciliation models. A comparative study of Western Christian and African reconciliation myths, rituals and concepts is used to deconstruct the accepted positions on the matter of reconciliation. Interviews with four African theologians, John Mbiti, Agrippa Khathide, Daniel Ngubane and Tinyiko Maluleke, reveal that African Christians have often understood reconciliation in more and different ways than those available in traditional Christian thought. They often derived their ideas from African Traditional Religion as well as the modern liberation struggle. In studying African Traditional Religion, it becomes clear that that African religion offers very different options to traditional Christianity with regard to its view on God, ancestors and spirits, life force, and of special importance for this study, shame, guilt and sin. African religion’s this-worldly focus views reconciliation as taking place on a mostly human level rather than between humans and God. African reconciliation rituals can be classified according to the purpose or the myths behind them. Some rituals are intended to create or restore community, while others are meant to propitiate or at least transfer guilt. A third grouping of rituals have the purpose of either expelling or accepting (and thus in a certain sense neutralising) evil (or perceived evil) in the community. Other rituals have a number of intentions, and can use unlikely rituals like open rebellion or dance to bring about reconciliation. A comparison between two religions should treat the religions equally. An investigation that examines both the integrating and transcending possibilities of religions can highlight the strengths and weaknesses of the various reconciliation models without reference to some sort of supernatural reality. The anthropological and social sciences also offer valuable insights into the possible structure of reconciliation. And the South African context demands some minimum requirements for reconciliation in this country. When all these criteria are used to evaluate African and Christian reconciliation models, new possibilities emerge. Different models show themselves to be useful in different contexts. Some African models can improve our understanding of reconciliation between humans and God, while others fit the social context of South Africa. It seems that African thought and religion has a lot to offer to the study of reconciliation. The African emphasis on this-worldliness and community, the use of rituals and symbols, as well as Africa’s still-coherent myths presents new and exciting perspectives. These insights and models can be incorporated into Christian liturgies and rituals that will deepen Christians’ understanding and celebration of reconciliation. / Thesis (DD (Science of Religion and Missiology))--University of Pretoria, 2005. / Science of Religion and Missiology / unrestricted

In this thesis the researcher has investigated which of the two concepts: believing before belonging or belonging before believing, is a more accountable perspective in regards to ministry in post-Christendom society. With the final stages of the modern period the power of hegemonic ideologies is coming to an end as people identify less with grand ideologies and more with subcultures related to technology and social and economic networks of different kinds. The post-Christendom phase has begun and is radically challenging Christendom notions of ministry. We have to assume that among post-Christians the familiarity with Christian concepts will fade as the decline of Christendom has meant that Christianity has been losing its status as a lingua franca, only to be understood in the long run, by those who are professing Christians. It is therefore important that the church will anticipate longer journeys towards faith and not move on to disciple new converts too quickly. Post- Christendom evangelization will consequently take longer, start further back and move more slowly. In the context of post-Christendom, knowledge of Christianity is rather limited and people need to come to an understanding of what Christianity entails. For those seekers, exploratory participation at first is safer than making a definite commitment. Postmodern society is also suspicious of institutions and eager to find whether Christian beliefs also work in practice and not only in theory. Therefore is belonging before believing very much necessary for seekers to test whether Christians live out in their communities what they claim to be true? / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

The purpose for this research journey was twofold: (1) to discover the power of certain discourses in the charismatic church context and (2) to challenge disrespectful discursive practices in order to co-operate respectful, ethical and caring ways of being. Seven leaders in charismatic churches committed themselves to this qualitative research project. The research process resulted in a confirmation by the participants that some charismatic discursive practices can be abusive and also to the acknowledgement that they too have at times fulfilled the role of abuser, even in unknowingly. This research journey ended in Hope. Hope for more transparency and trust between leaders and members, resulting in more respectful practices. / Practical Theology / M.Th. (Pastoral Therapy)

This study in philosophical-theology investigates the problems and prospects of theological non-realism, as proposed and developed by the Cambridge philosopher of religion Don Cupitt. After contextualising non-realism within the worldview, epistemology and theology of pre-modernity, modernity and postmodernity, the study appraises the prospects of non-realism as a new philosophical and theologica default position for Christianity and how it relates to what has been referred to as the New Reformation. The study hypothesises and contends that, although radical in orientation and multifarious in prospect, it is a viable and valid basis for Christian reformation. After contextualising, considering some religious and theological content, as well as critique and contrapuntal positions, the study delineates theoretical and practical reformatory options. By and large concurring with Cupitt, the study also deviates from him, particularly with respect to the prospect of ecclesiastical post-Christianity. Although this is not a study in practical theology, this study nevertheless aims to move the debate about the New Reformation forward by proposing non-realism as a basis for a new Church / Biblical and Ancient Studies / Thesis (D. Th. (Religious Studies))

Text in German / We live in a time of postmodern influence which proclaims that there are no absolute values and all opinions are equal. Consequently it is thought that no one can judge whether something is right or wrong. But, according to the Bible`s instructions, that is exactly what we should do. We shouldn’t conform to the world, but let God change our thinking and being. This is the only way to recognize right or wrong (Romans 12:2). As Christians we have been commissioned by Jesus to carry the gospel into all the world and to lead people to become his followers. For this reason we have to ask the question in this age of how the gospel can be made plausible in a postmodern context and how Christian values can be made understood. H-P Hempelmann has already dealt with such questions intensively. For this reason, this thesis will, among other things, examine his apologetic method. / Wir leben in einer Zeit postmoderner Einflüsse, in der dafür eingetreten wird, dass es keine absoluten Werte gibt und alle Meinungen gleichwertig sind. Dies hat zur Folge, dass angeblich keiner mehr beurteilen kann, ob etwas richtig oder falsch ist. Doch genau dies sollen wir nach den Anweisungen der Bibel tun. Wir sollen uns nicht der Welt anpassen, sondern unser Denken und Wesen von Gott verändern lassen. Nur auf diese Weise ist es möglich, zu erkennen, was richtig oder falsch ist (Röm 12,2). Als Christen haben wir von Jesus Christus den Auftrag erhalten, das Evangelium in alle Welt hinauszutragen und Menschen in seine Nachfolge zu führen. Aus diesem Grund stellt sich in der heutigen Zeit die Frage, wie das Evangelium im postmodernen Kontext plausibilisiert werden kann und wie christliche Werte verständlich gemacht werden können. Heinzpeter Hempelmann hat sich bereits sehr intensiv mit solchen Fragen auseinandergesetzt. Deshalb wird in dieser Arbeit u.a. sein apologetischer Ansatz überprüft. / Systematic Theology & Theological Ethics / M. Th. (Systematic Theology)

Within the field of theological aesthetics, this project assesses the divide between theological accounts of art and the re-emergence of religious imagery in modern and contemporary art. More specifically, American Protestant theologians and their accounts of visual art will be taken up as a representative set of contemporary theological inquiry in the arts. Under this category, evaluation will be made of three diverse traditions in American Protestant thought: Paul Tillich and Liberal Protestantism, Francis Schaeffer and the Neo-Calvinists, and the open evangelical accounts of Nicholas Wolterstorff and William Dyrness. With respect to modern and contemporary visual art, this evaluation judges the degree to which theologians have understood the primary concepts and dominant narratives of various modernisms and postmodernisms of art since the end of the nineteenth century, recognised the watershed moments in the lineage of the twentieth century avant-garde, and acknowledged the influence of critical theory not only upon the contemporary discourse in aesthetics and art production but also in the social reception of art. In tracing the re-emergence of religious imagery in modern and contemporary art, this project takes up three diverse traditions: the Crucifixions of Francis Bacon and the memento mori art of Damien Hirst, the ‘re-enchantment’ of art in the work of Joseph Beuys, and the art of ‘False Blasphemy’ associated with lapsed Catholics like Rober Gober and Andres Serrano. By assessing what theologians have written concerning visual art and the surprising return of certain religious imagery in modern and contemporary art, this study will intimate a new way forward in a mutually beneficial dialogue for art and religious belief.