Christian Spirituality, Church History and Missiology / D. Th. (Christian Spirituality)

The modern world is experiencing a spiritual and moral crisis. Associated with this, Christian spirituality and ethics have become separated in the life of the individual Christian and the community of the church. The Christian understanding of human beings and the integrated nature of spirituality and ethics provides a solution to this crisis. Christian spirituality and morality both originate in the character and purposes of God as revealed in the biblical record. The value and effects of the. integral relationship between spirituality and morality can be traced throughout scripture and the history of the church. The. encounter and relationship with God, in Jesus Christ and through the presence and power of God's Spirit, transforms the disciple of Christ, which means that spirituality is the basic framework and motivation for morality. Integrated spiritual and moral formation creates moral character and moral communities which enable believers to act with love and justice. / Christian Spirituality, Church History and Missiology / M.Th. (Specialisation in Christian Spirituality)

A misunderstanding or ignorance of the concept of worship resulting in a misuse of the word worship has necessitated clarification within the Pentecostal Assemblies of Canada (PAOC), an evangelical church denomination. Leaders of PAOC churches, colleges and the denomination have for the most part, received their ministerial training at PAOC theological colleges. In order for PAOC people (i.e. congregants and leaders) to correctly understand and practice biblical worship, those leading the denomination, colleges and churches require accurate teaching on the concept. Curriculum development (revision) within PAOC theological colleges may be necessary for this to take place. This thesis, therefore, studies the worship curriculum and instruction within PAOC theological colleges and clarifies the concept of Christian worship. The PAOC denomination, colleges and churches base their doctrine and practice on the principles of the Holy Bible. Therefore, laying a biblical-theological foundation when defining and teaching Christian worship is essential. If instruction in biblical worship is inadequate and/or optional in PAOC theological colleges, the accurate understanding and practice of worship by PAOC leaders and, in turn, congregants, is diminished. The vast majority of a sampling of PAOC theological college graduates and PAOC leaders believe that all students at PAOC theological colleges should be required to receive instruction in biblical worship. Since the biblical definition of worship relates more to Christians living all of life for God (or spiritual formation) than just to corporate gatherings within the church, it is recommended that worship instruction with this emphasis be required for all students at PAOC theological colleges. This instruction should take place within the biblical, theological and practical theology departments rather than the church ministry or music departments. However, since the purpose for the corporate gathering is to teach and foster whole-life worship, teaching on corporate worship should not be ignored. In order to assist church leaders in offering biblical teaching on worship to their congregations, accurate and thorough instruction at PAOC theological colleges is necessary. Included in this thesis are lesson outlines for whole-life worship instruction within spiritual formation courses or groups, and worship theology instruction within systematic theology or doctrinal courses. / Educational Studies / D. Ed. (Didactics)

Through his personal spiritual growth process and Jesus’ teachings and life, Paul became acutely aware of the vast differences between Prophetic Judaism and the Mystical Traditions in relation to the Temple Cult and Temple-ism in general. Paul’s own “history of religion” centred on Abraham’s Covenant as the first and preferred, unmediated, spiritual and universal model, against Moses’ priestly mediated cultic system designed basically for Jews. Therefore, Paul follows Jesus teachings and mission to “rip the dividing curtain” of the Jerusalem Temple (Heb 6:19, 20); so that all nations can be reconciled to God (Eph 2:11-18). Jesus re-negotiated “a new and better covenant” of God’s mercy through repentance to all. Cultic “regulations” and Jewishness as being a special “religious”, covenantal “qualification” is now outdated and rather were now dangerous myths in Paul’s new religion. Paul knew that bridging concepts and new interpretations of metaphors will have to be part of the transition. God did not need a final special blood cultic sacrifice; to the contrary, only some people needed one so that they can make the mental transition from a cultic religion to a spiritual and personal religion.To Paul, God was the unknown Father and the Essence of all creation and Jesus-Christ was their leader and master or lord. In the mystical sense however, “Christ” represented the real Spiritual essence of mankind; the image of God in mankind. The core of Paul’s soteriology is his growth and participational aspects which constitutes the salvation process and are closely linked. The salvific process starts in the first phase with conversion from cultic Temple-ism and weaning from cultic and ethnic “laws” through the teaching of, and participation in, the spiritual growth process of the “physical” Jesus while the Spirit within us is awakening. The latter heralds the start of the “second” mature spiritual phase of the resurrected and vindicated Christ; sensitising our conscience as our moral identity and source of internal motivation from the real Self; one lives intuitively from loving-kindness; you honour this Gift in your earthly vessel with a fitting response to life. The behavioural element is central and an absolute necessity in the salvific process and he never views it as being secondary. Christianity will have to revise simplistic “faith” to salvation dogmas and broaden its functional scope by again honouring the second personal and authentic spiritual growth phase to be able to manifest a better Kingdom with the aid of Human Beings. / Systematic Theology and Theological Ethics / D.Th. (Systematic Theology)

The modern world is experiencing a spiritual and moral cns1s. Associated with this, Christian spirituality and ethics have become separated in the life of the individual Christian and the community of the church. The Christian understanding of human beings and the integrated nature of spirituality and ethics provides a solution to this crisis. Christian spirituality and morality both originate in the character and purposes of God as revealed in the biblical record. The value and effects of the integral relationship between spirituality and morality can be traced throughout scripture and the history of the church. The. encounter and relationship with God, in Jesus Christ and through the presence and power of God's Spirit, transforms the disciple of Christ, which means that spirituality is the basic framework and motivation for morality. Integrated spiritual and moral formation creates moral character and moral communities which enable believers to act with love and justice. / Christian Spirituality, Church History and Missiology / M.Th. (Christian Spirituality)

Summaries in Afrikaans and English / Text in Afrikaans / Die indikatiewe (inisiele) aspek van die heiliging word genadiglik deur God aan die gelowiges geskenk tydens hul regverdiging en wedergeboorte sodat die imperatiewe (voortgaande) aspek daaruit kan voortspruit. God ken in eersgenoemde aspek aan die gelowiges die nuwe status van heiliges as gawe toe, en rig hulle op Homself deur hulle met Christus te verenig in mede-sterwe vir die sonde, en in mede-opstanding in sy nuwe lewe. In kontinui'teit hiermee leef die gelowiges die implikasies van hul ontvangde status uit deur in die Militia Christiana die sonde(s) toenemend af te le, en hulle toenemend met Christus te beklee, en in sy krag deur die Gees vir God te lewe. So groei hulle in laasgenoemde aspek. Die Gereformeerde leer, waarvolgens geglo word dat 'n tweede genadewerk of 'n latere Geesdoop onnodig is vir effektiewe groei, laat die beste reg geskied aan die kontinui'teit tussen die twee aspekte. / The indicative (initial) aspect of sanctification is graciously given to the believers by God when they are justified and regenerated, so that the imperative (ongoing) aspect can flow therefrom. In the first-mentioned aspect God confers upon the believers the new status of saints, and focuses them on Himself by uniting them with Christ in co-crucifixion for sin, and in co-resurrection with Him in his new life. In continuation thereof, the believers live out the implications of their received status in the Militia Christiana by putting away sin, and by putting on Christ in an ever-increasing measure, and in living for God in Christ's power by the Spirit, thus growing in the latter aspect. The Reformed teaching, according to which it is believed that a second work of grace or a subsequent baptism with the Spirit is unnecessary for effectual growth, is most in accordance with the continuation between the two aspects. / Philosophy, Practical & Systematic Theology / M. Th. (Systematic Theology)

This research investigates the teaching and practice of moral formation at three theological education institutions in South Africa. The theological institutions, while acknowledging moral formation in their aims and teaching ethical theory, have difficulty developing and implementing a moral formation programme. Among the reasons for this are the complex nature of moral formation and the numerous and wide ranging expectations placed on the institutions. In this research, morality is described in terms of relationship with God, with self, with others in the Church and society and with the environment. The findings of the research suggest that the teaching and practice at the institutions that involve relationships are most effective for moral formation. Hence it is recommended that the institutions find ways to foster the students‟ relationship with God, with themselves, with others and with the environment. Modes of moral formation that involve thinking and knowledge are important, but so are those modes that encourage emotional development and character and spiritual formation. Through projects and assignments, students can be exposed to the harsh realities of life and opportunities created to reflect on these experiences in the light of faith. Practical suggestions such as encouraging students to pray, meditate, reflect, journal and study are made. Other suggestions are that lecturing staff make more use of participative teaching methods such as discussions, case studies and stories, including the stories of the students. The mentoring role of staff and the importance of the faith community are affirmed. These relational teaching methods and activities are easier to implement in a residential seminary than in a distance learning situation. In order to fully implement the relational aspects of a programme for moral formation, it would be helpful for the theological institutions to explore various forms of blended education and to develop partnerships and work with local churches. / Philosophy, Practical and Systematic Theology / D. Th. (Ethics)

Advocates of middle grades reform in the United States argue that curriculum and instruction, as well as leadership, organization, and community relationships, should be informed by knowledge of the developmental characteristics of 10 to 15 year-olds within physical, social, emotional, psychological, cognitive, and moral domains. Noticeably absent from their conception of human development are spiritual developmental characteristics of young adolescents. This interdisciplinary research was a critical constructivist (Kincheloe, 2008) inquiry of the following question: What is the educational relevance of spiritual development in middle grades education? To study this question, critical historiographical research methods (Villaverde, Kincheloe, & Helyar, 2006) were used to interrogate the academic discourses of three fields related to the research question: (a) the middle grades concept; (b) spirituality as a developmental domain; and (c) holistic education. Foundational texts from these fields served as sources of data. I present the result of the data analyses as narratives on the paradigms that influenced the (hi)stories of these three academic fields. These narratives were analyzed for common epistemological and ontological perspectives. Amongst the paradigms of the three fields, three meta-paradigms are shared: Ecological Epistemology, Holistic Ontology, and Positivist Ontology. In addition, a discursive interrelationship within each field, a dynamic of paradox, was found between the three meta-paradigms. These results offer encouragement for the relevance of spiritual development as part of the middle grades concept, as they suggest that integration of knowledge of adolescent spiritual development is theoretically supported by commitments to caring relationships in schools and constructivist learning theory. The results also suggest a paradigm revolution (Kuhn, 1996) that might allow for a new discourse of possibility (Giroux, 1981) for spirituality in education. This dissertation research could serve as a basis for further research that focuses on how to integrate knowledge of adolescent spiritual development in public schools in the United States.

A misunderstanding or ignorance of the concept of worship resulting in a misuse of the word worship has necessitated clarification within the Pentecostal Assemblies of Canada (PAOC), an evangelical church denomination. Leaders of PAOC churches, colleges and the denomination have for the most part, received their ministerial training at PAOC theological colleges. In order for PAOC people (i.e. congregants and leaders) to correctly understand and practice biblical worship, those leading the denomination, colleges and churches require accurate teaching on the concept. Curriculum development (revision) within PAOC theological colleges may be necessary for this to take place. This thesis, therefore, studies the worship curriculum and instruction within PAOC theological colleges and clarifies the concept of Christian worship. The PAOC denomination, colleges and churches base their doctrine and practice on the principles of the Holy Bible. Therefore, laying a biblical-theological foundation when defining and teaching Christian worship is essential. If instruction in biblical worship is inadequate and/or optional in PAOC theological colleges, the accurate understanding and practice of worship by PAOC leaders and, in turn, congregants, is diminished. The vast majority of a sampling of PAOC theological college graduates and PAOC leaders believe that all students at PAOC theological colleges should be required to receive instruction in biblical worship. Since the biblical definition of worship relates more to Christians living all of life for God (or spiritual formation) than just to corporate gatherings within the church, it is recommended that worship instruction with this emphasis be required for all students at PAOC theological colleges. This instruction should take place within the biblical, theological and practical theology departments rather than the church ministry or music departments. However, since the purpose for the corporate gathering is to teach and foster whole-life worship, teaching on corporate worship should not be ignored. In order to assist church leaders in offering biblical teaching on worship to their congregations, accurate and thorough instruction at PAOC theological colleges is necessary. Included in this thesis are lesson outlines for whole-life worship instruction within spiritual formation courses or groups, and worship theology instruction within systematic theology or doctrinal courses. / Educational Studies / D. Ed. (Didactics)

This thesis seeks to show the ways in which Charlotte Brontë's fiction anticipates the concerns of contemporary feminist theology. Whilst Charlotte Brontë's novels have held a place of honor in feminist literary criticism for decades, there has been a critical tendency to associate the proto-feminism of Brontë's narratives with a rejection of Christianity—namely, that Brontë's heroines achieve their personal, social and spiritual emancipation by throwing off the shackles of a patriarchal Church Establishment. And although recent scholarly interest in Victorian Christianity has led to frequent interpretations that regard Brontë's texts as upholding a Christian worldview, in many such cases, the theology asserted in those interpretations arguably undermines the liberative impulse of the narratives. In both cases, the religious and romantic plots of Brontë's novels are viewed as incompatible. This thesis suggests that by reading Brontë's fiction in light of an interdisciplinary perspective that interweaves feminist and theological concerns, the narrative journeys of Brontë's heroines might be read as affirming both Christian faith and female empowerment. Specifically, this thesis will examine the ways in which feminist theologians have identified the need for Christian doctrines of sin and grace to be articulated in a manner that better reflects women's experiences. By exploring the interrelationship between women's writing and women's faith, particularly as it relates to the literary origins of feminist theology and Brontë's position within the nineteenth-century female publishing boom, Brontë's liberative imagination for female flourishing can be re-examined. As will be argued, when considered from the vantage point of feminist theology, 'Jane Eyre', 'Shirley', and 'Villette' portray women's need to experience grace as self-construction and interdependence rather than self-denial and subjugation.