There is a dearth of Black male education success stories and a lack of documenting by some pastoral practitioners of their model of pastoral care. The absence of both my story and model was due to traumatic memories. As a Black male pastor and educator, seen as a role model, working to inspire Black young males disaffected in their education, the absence blocked my practice advancement. Therefore, I used this problem for a self-reflective study on my practice to put my record straight. First I revisited a snapshot of my educational past and contemporary practice using a Black metaphorical redemptive lens to see my study as a Black hero’s journey. Second, I imagined myself through a Johari Awareness Model in reflective conversation with myself, Jesus Christ, and others. Third, I located my work within a practical theological paradigm and used autoethnographic methodological approach and methods to gather and analyse my data. Finally, I subjected my findings to a discussion interpreted through my conceptual lens to see what would emerge. Hidden insights underpinning my practice were surfaced providing me with a new view of my life and way of being in my practice. Captured in the form of my autoethnography, this serves as a new Black cultural symbolic resource. This gives documented access to my education success story. It also models my pastoral practice which now enables me to share with others, through symbolic modelling, the current best knowledge and practices underpinning my work. My study is an innovative use of inner experiences for Black professional advancement from blocked traumatic memories. It provides a new model within the field of practical theology, by which others might see a theology by heart beyond the usage of text for professional development. My inquiry makes me more transparent and a better role model for student and colleagues.

Approaches to meaning and the way that texts are read have changed dramatically over the past century. This is particularly true where interpretations of texts have been given an authoritative status, and used to perpetuate power imbalances and discrimination. The exposure of the way that texts are used in this way, particularly by feminist thinkers, has put pressure on traditional Christian understandings of gender and the role of women in the Christian faith community. There is currently a debate within Evangelical Christianity over whether women are equal to men in status, and whether they can function in certain leadership roles. William Webb proposes a redemptive-movement hermeneutic that he uses to identify cultural components within Scripture that may have been progressive in terms of their own culture, but are regressive relative to ours. Webb proposes eighteen criteria that enable the interpreter to discover the redemptive movement of these texts relative to their own culture, and then makes application to contemporary culture on the basis of this. The main weakness of Webb’s model is that the destination of the redemptive movement he discerns in Scripture seems to be determined by what is pragmatic and even politically correct in his own western culture. This research will propose an eschatological trajectory for Webb’s redemptive movement that is based an understanding of the kingdom of God as the rule of God, which has broken into history as an inaugurated reality in the coming of Jesus Christ. When eschatology becomes the controlling factor for Webb’s redemptive movement hermeneutic, an understanding of gender emerges from the Bible that is completely egalitarian. This is confirmed by examining a number of eschatological motifs for their significance with regard to gender. The eschatological egalitarianism proposed by this research encourages the full participation of women in all areas of life and ministry in the Christian faith community. Copyright / Dissertation (MA(Theol))--University of Pretoria, 2010. / Practical Theology / unrestricted

This thesis employs a historical approach to practical theology in an effort to discover resources from past practices for critical reflection upon a current methodology with the intent of producing a revised practice. The following research question is pursued: How can the practices of patristic preachers enhance the current efforts of redemptive-historical preachers to preach faithfully the New Testament quotations of the Old Testament? Chapter One reviews literature from five major redemptive-historical theologians: Geerhardus Vos, Edmund Clowney, Sidney Greidanus, Bryan Chapell, and Graeme Goldsworthy. Five of the major shared characteristics of these authors are considered in light of their various contributions. Chapters Two, Three, and Four examine various patristic homilies, outlining practical considerations for a contemporary model of preaching. Chapter Two examines two early homilies, 2 Clement and Quis Dives Salvetur, noting the influence of the synagogue. Chapters Three and Four respectively examine the preaching of Origen and Chrysostom. Chapter Five outlines some major characteristics of patristic preaching discovered through a comparison of the findings of chapters Two through Four. Chapter Six provides a model for preaching New Testament quotations of the Old Testament that is consistent with the theological convictions of redemptive-historical homileticians and informed by the insights gained from reflection upon the practices of patristic preachers. This model makes an original contribution to knowledge by advancing the discussion of redemptive-historical preaching both through the application of the redemptive-historical approach to the New Testament quotations of the Old Testament and through the consideration of the relationship between redemptive-historical practices and patristic practices. / Practical Theology / D. Th. (Practical Theology)

This thesis employs a historical approach to practical theology in an effort to discover resources from past practices for critical reflection upon a current methodology with the intent of producing a revised practice. The following research question is pursued: How can the practices of patristic preachers enhance the current efforts of redemptive-historical preachers to preach faithfully the New Testament quotations of the Old Testament? Chapter One reviews literature from five major redemptive-historical theologians: Geerhardus Vos, Edmund Clowney, Sidney Greidanus, Bryan Chapell, and Graeme Goldsworthy. Five of the major shared characteristics of these authors are considered in light of their various contributions. Chapters Two, Three, and Four examine various patristic homilies, outlining practical considerations for a contemporary model of preaching. Chapter Two examines two early homilies, 2 Clement and Quis Dives Salvetur, noting the influence of the synagogue. Chapters Three and Four respectively examine the preaching of Origen and Chrysostom. Chapter Five outlines some major characteristics of patristic preaching discovered through a comparison of the findings of chapters Two through Four. Chapter Six provides a model for preaching New Testament quotations of the Old Testament that is consistent with the theological convictions of redemptive-historical homileticians and informed by the insights gained from reflection upon the practices of patristic preachers. This model makes an original contribution to knowledge by advancing the discussion of redemptive-historical preaching both through the application of the redemptive-historical approach to the New Testament quotations of the Old Testament and through the consideration of the relationship between redemptive-historical practices and patristic practices. / Philosophy, Practical and Systematic Theology / D. Th. (Practical Theology)

God is ontologically omni-present, yet he is spoken of as being present or even being absent. The presence and the absence of God are relational concepts. His presence generally shows his favor and is for the benefit of his people; and his absence indicates his disfavor. But sometimes his presence was for judgment too. The people of God are his people precisely because he is favorably present with them. God’s presence with his people bestows upon them a special position in relation to him, and a blessed future for them. God is Spirit, and his presence is not limited to visible forms. Many times God’s presence is simply indicated by divine speech. We have seen that God chose at times to reveal himself through theophanies, and these appearances related to humans in different ways. God’s presence in Exodus comes in various ways, and his presence has particular significance. Finally, God revealed himself in the person of Jesus Christ of Nazareth. For the Christian, Christ dwells with us and within us by his Spirit and through him we have access to the Father (Eph.1:18). The presence of God is redemptive. Israel was redeemed by the present God, Yahweh; and the Christian has been redeemed by the present God, the Lord Jesus Christ. As Evangelicals we believe that they are one and the same person, and the method of redemption is metaphorically equated in the New Testament. The Christian is empowered by the Holy Spirit and a new creation; two inseparable concepts that give us our identity. While Israel was redeemed as a nation, we are a redeemed people who are individually united in the Church of Jesus Christ; and in our local assemblies we are to maintain and reflect our unity by being a community. As Israel was a nation for the nations, so the Church is a community of witnesses to God’s righteousness and rule for the nations. Humans are to relate to God as Creator and as Redeemer, because they are accountable to him according to his creation and redemption (or re-creation) principles. Accountability is meaningful only in an ethical context. Man relates to God by acts of obedience to his creation and redemption principles. The chief duty of the Church is to make known the available person, purpose and power of God. God’s loving expression is his availability for a relationship with man. His self-revelation and gifts are for our benefit. His creation and creative intentions are for our benefit. His redemption and redemptive intentions are for our benefit. More so, we are accountable for the imperative to perpetuate God’s creation and redemption intentions. If they are expressions of love and intended to benefit, then they are ethical in nature. Our response to God and to creation at large must therefore also be ethical in nature. Our concern in this dissertation is to realize the socio-ethical significance of the Presence in redemption for the people of God, and in particular for the Evangelical Church. Having explored the Exodus texts from a synchronic approach, we have used the final canonical Exodus-narrative of Presence through socio-rhetorical exegesis and theological reflection to derive socio-ethical principles for our contemporary application. These principles are applied for specific contemporary contexts and questions in order to posit ethical social proposals, social responsibility, and social action. We are able to see how our Exodus pericopes were employed in the biblical Old and New Testaments. Their use in the Psalms, the Prophets and the New Testament reflected an authoritative theological interpretation of these Exodus texts for Evangelicals, merely because they are in the Bible. These Scriptural theological interpretations were a warrant for us to seek a theological interpretation of the canonical texts as the platform for socio-ethical interaction. Because we are so far removed temporarily, socio-ethical transfer from then to now was by no means cut-and-dried. Only through theological reflection are we able to derive socio-ethical principles for contemporary application, at least within an Evangelical Ecclesiology. Presence is applied theologically under the categories revelation, redemption and relationship. We are able to show how the principles of revelation, redemption and relationship related God and his people in ways that gave them a special identity as a community that must respond in a special and particular way to God and within itself. The people had to be monotheistic. Their response had monotheistic, ethical implications and social implications. Presence is also applied socially under the categories derived naturally from the Exodus narrative: <ul><li> Israel’s Self-Consciousness as a Community. </li><li> Yahweh’s Presence and the Community’s Redemption. </li><li> Yahweh’s Agent in the Redemption of the Community. </li><li> Counter Forces to the Creation of the Redeemed Community. </li><li> Covenant and Redemption Undergirds Social Identity. </li><li> The Socio-ethical Response of the Redeemed Community. </li><li> Redemption as Social Dialogue. </li><li> Covenant as Societal Establishment. </li><li> Covenant and Societal Conflict. </li><li> Covenant and Societal Self-conscientiousness. </li></ul> Each of these categories is discussed under the same sub-categories, namely, revelation, redemption and relationship. We are able to derive socio-ethical principles in this way; principles which could be applied in an Evangelical ecclesiology. Indeed, the Church is the best social context in which these principles are to be applied, and within that context we are able to derive socio-ethical proposals. The Church is posited as a multiplicity of microcosmic communities, all related to God through Jesus Christ and the Holy Spirit. We are able to make social proposals for the kind of social responsibilities and actions required within the church community. These socio-ethical proposals must emanate from the social vision of the Church, which is theological and eschatological in nature. The Church, as an eschatological community, must serve as an example and vision for society at large, recognizing that society at large also has a different and more complex make-up, and that socio-ethical transfer of Christian principles is not simplistically cut-and-dried. We have to find creative ways to translate the biblical imperative in a contemporary social context. This, we will conclude is only possible because we are able to apply it from and in a narratological context. We can however not simply use the same categories of revelation, redemption and relationship in a socio-ethical application. Ethics in general and social ethics in particular needs to be considered according to categories that were naturally conducive to ethical discourse. But these categories are also to be integrated with the theological categories in such a way that does not strain the ethical discourse. Surprisingly, the ethical categories of God (theological), man (social/political) and land (economic) easily lends itself to be discussed with the sub-categories of revelation, redemption and relationship. In fact, while it is fairly easy to do so under the theological and social/political categories, it is not so easy to distinguish the sub-categories for discussion under economy. We are forced to blur the lines between revelation and redemption on the one hand, and between redemption and relationship on the other. We can obviously not make proposals dealing with every socio-ethical issue. This is not our intention. We are, however, able to provide a socio-ethical vision for the Church, and thus, to a limited extent, for society at large. Because of our socio-ethical vision, it has become necessary for us to sketch the Church as an eschatological people which is a blessing to the world by its functioning in particular roles; as example (salt and light), evangelist, prophetic voice, teacher, agent, facilitator, negotiator, and partner. As example the Church is meant to be a pattern for society. The Church, which founds its indicative and imperative values upon the biblical text, can be a blessed pattern to society. As evangelist, the Church alone has the message of redemption, and it needs to share it with society. The best way for society to change is through regeneration. Our first priority is to extend the Kingdom of God in this world through the message of Jesus Christ and then through our godly influence. As prophetic voice, the Church must make known God’s will and ways. It is mainly a voice that speaks to issues of social justice, social responsibility and social reconstruction. Aspects of oppression, exploitation and other injustices must be condemned, and proposals for redress and reconstruction must be made. The Church must entrench democratic values and be the voice that calls for integrity and accountability. As teacher, the Church’s first place of teaching must be on a theological plane. Theological awareness encourages moral and ethical awareness. In short, they can teach on a whole range of issues that encourages good relationship, both vertically and horizontally. The Church can train leaders of integrity. As agent, the Church can act in society on behalf of Government, business and other organizations who have projects that aim at Christian-likeminded outcomes. Conversely, they can also act as agent for the people and community interests. The Church must be the redemptive agent in society. As facilitators, the Church facilitates important co-operations; with Government, business and other organizations. The Church can facilitate socio-ethical debates, forums, workshops, economic pro-active and ecological and environmental projects. As negotiators and partners, the Church can act on behalf of the poor and the marginalized. The rich and the poor are to act according to the tenets of love and justice. The Church can help inculcate these tenets, and to teach tenets of good work-ethic. The Church must be a redeemed people with redemptive aims; all for the glory of their redeeming God. / Thesis (PhD)--University of Pretoria, 2011. / Old Testament Studies / unrestricted

As the theme of the study indicates the study is a narrative study seeking to respond to two of the major challenges which congregations are facing within the context of ministry, namely postmodernity and globalization. After seeking a fuller description of these two challenges I sought a theological orientation within such a context (postmodern global village) as well as an ecclesiological praxis that could be transformative and redemptive within such a context. I believe to have found in the narrative orientation an appropriate way for doing theology in the postmodern context. The narrative orientation will guide the story of this study within four movements, namely descriptive theology (stories of need), historical theology (texts and tradition), systematic theology (re-authored story of the past) and lastly strategic practical theology (imagined story of the future). The climax of this journey (story) is in the fusion of horizons between the theory-laden questions of descriptive theology and the historical texts of the Christian faith within the narrative orientation of the study. I discovered that truly transformative and redemptive praxis is only possible within language communities (narrative communities). These narrative communities cannot exist in isolation, but are continuously confronted and relativised by the stories of other communities in the global village and therefore these language communities need to be open to the fragmentation and pluralism of the global village, otherwise they will not be able to respond to the reality of the globalization and postmodernity. The narrative communities needed a story (sacred story) that did not deny the reality of fragmentation and pluralism, but could incorporate this reality into its story. I found this story in the story of the cross and therefore refer to the narrative communities as communities of and under the cross of Christ. These ideas formed the basis for a transformative praxis within a specific congregation, namely Pastoral Redemptive Communities. The journey within these four movements was a critical journey in dialogue with other disciplines (economics, philosophy, psychology and sociology) and I tried to defend and describe my journey within the parameters of validity claims thereby opening the study for further dialogue. / Thesis (PhD (Practical Theology))--University of Pretoria, 2005. / Practical Theology / unrestricted