Thesis (MTh)--Stellenbosch University, 2005 / ENGLISH ABSTRACT: Introduction: The reasons explained for writing a history of the Igreja Reformada em Mocambique, the point of departure, defining the dates chosen as parameters, the method of presenting this history and about the title. Part One: Establishing the ORC Mission in Portuguese East Africa: 1908 -1922 OpeningtheMissioninthePEA: 1902-1909, Expansion: 1909-1915, Problems and closure of missions: 1915 - 1922, Evaluation Part Two: Seventy years of Exile: 1922 - 1992 A: Fifty years wlthout formal leadership in congregations: 1922 -1971 Efforts to re-open: 1922 - 1933, Dark ages - trans-border ministry: 1933 - 1962, Changing Climate and Leadership of the Elders: 1962 - 1972, The beginnings of the fRM in GazaJMaputo: 1971 B: Twenty years of painful progress: 1972 - 1992 Short time of grace: 1972 - 1975, Political change and Tribulation: 1975 - 1982, 2.1 Encouraging events: 1977 -1982: Mphatso Synod, Moderator visits, Maputo Visits, Overview of Ecclesiastical Development New fields: 1983 - 1991: Zambesia: 1983 -, Exterior Support and First Missionary, 1986, Adjusting to the climate: 1986 - 1990, First Teams, New congregations: Beira, Tete, Ulongue Medical Co-operation IAcris New Dawn: More Missionaries, Bibles Part Three: Rapid expansion, consolidation and healing: 1992- Expansion and New Frontiers: 1992 -1996 Synod of 1992, Tete congregation, teams, Peace - starting with reconstruction, Maize Seed 1993 -1995: Expanding Orderly (chronological development) Ecclesiastical Development: Tete (Ulongue Church) & Zambesia Province. Work in the South, Synodical Meetings and Ecumenism, Dreams coming true: Hefsiba, Other Ministries, Support. New Frontiers: 1995 -1996 Yao Outreach, Makua Outreach, Youth Team, Two Synods (reasons and formation of Joint Com). Epilogue: Conclusion on main objectives, the IRM as Reformed Church and the uniqueness of its history. / AFRIKAANSE OPSOMMING: Inleiding: Redes vir die skrywe van 'n geskiedenis vir die Igreja Reformada em Mocarnbique, die vertrekpunt vir so 'n skrywe, verduideliking vir keuse van datums wat dien as tydperk grense, die metode van aanbieding en oor die titel. Deel Een: Vestiging van die NGK Sending in Portugees Oos Afrika: 1908 -1922 Opening van die Sending in die POA: 1902 -1909, Uitbreiding: 1909 - 1915, Probleme en sluiting van Sending stasies: 1915 - 1922, Evaluering Deel Twee: Seventig Jaar in 8allingskap: ]922 - 1992 A: Vyftig Jaar sonder Formele Leierskap in Gemeentes: 1922 -1971 Pogings om te heropen: 1922 - 1933, Donker Eeue - trans-grens bedieninge: 1933 - 1962, Veranderinge en Leierskap van die Ouderlinge: 1962 - 1972, Die begin van die IRM in GazaJMaputo: 1971 B: Twintig Jaar vall MoeiLike Vooruitgang: 1972 - 1992 Kort tyd van genade: 1972 - 1975, Politieke Verandering en Vervolging: 1975 - 1982, Bemoedigende Gebeure, 1977 -1982: Mphatso Sinode, Besoeke deur Moderator, Maputo Besoeke, Oorsig van Ekklesiologiese Ontwikkeling Nuwe Velde tussen 1983 - 1991: Zambesia: 1983 -; Buitelandse Hulp en die Eerste Sendeling na 1975; Aanpassing by die Landsomstandighede: 1986 - 19901; Eerste Spanne; Nuwe Gemeentes: Beira, Tete, Vila Ulongue Mediese Samewerking IAcris Nuwe Tydperk: Meer Sendelinge , Bybels Deel Drie: Vinnige Vooruitgang, Konsolidasie en Heling, 1992- Voorultgang en Nuwe Grense: 1992 -1996 Sinode van 1992, Tete gemeente, Spanne, Vrede - Begin van herkonstruksie, Mielie Saad. 1993 -1995 - Ekklesiologiese Ontwikkeling: Tete (Ulongue Kerk en Binneland); Zambesia Provinsie, Werk in die Suide, Sinodale Byeenkomkste en Ekumene, Drome Bewaarheid: Hefsiba, Ander Bedieninge, Ondersteuning Nuwe Grense: 1995 -1996 Yao Uitreik, Makua Uitreik, Jeug span '95, Twee Sinodes (redes en vorming van die "Joint Com"). Epiloog: Konklusie n.a.v. hoof doelstellings, die IRM as Gereformeerd Kerk en die uniekheid van haar geskiedenis

Thesis (MTh)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: This study is ‘n research proposal for a possible D.Th degree. The research objective is to explore critically the thought and teachings of Nicholas Wolterstorff, a leading Christian philosopher, that there is an inseparable and fundamental link between the celebration of the Sunday liturgy, the concept of justice we believe in, and human rights. I start by discussing how Wolterstorff writes, lives and defends this thought as a conviction of faith and as a philosophical paradigm. The contents of it can be summarised as follows: the holiness of the believer as an imitation of the holiness of God, is not a mere spiritual trait, it has also social implications; holiness presupposes justice; human rights is based upon the Biblical truths of the equal status of all human beings, mankind as the image of God, and the universal love command. The kingdom of God is established through law and justice. This was already confessed by the early church fathers. Love and justice cannot be separated. The worship of God and man’s responsibility towards one another is grounded in the covenant. Protestantism is a world-formative religion. Worship in the presence of injustices, is not worship; it is false religion. The limitation imposed by the liberal state that its citizens cannot use religious reasons in public for the furthering of justice is then discussed. Religion should be allowed and the State should be impartial in its handling of all religions. Therefore Christians need an adequate cognitive framework for moral judgment. This must also be included in the curriculum of students at Tertiary Institutions. To equip the students for their role in life, the staff must teach and model justice, love, forgiveness, prayer and human rights. Students and the youth in church must also be brought face to face with those who suffer because of injustices, lack of love and economic marginalisation. I then go on to motivate the reasons for undertaking this research. The motivation includes a description of the immorality, injustices and human rights violations in and outside South Africa. Then I discuss the opinions of various theologians across the world of whether worship and faith can contribute to the conversion, healing and change of people and institutions. The last chapter is a tentative illustration of the value of this research for the Church, the academy and the broader society. This value is estimated within the interdependence of transformative constitutionalism (juridical) and discipleship as transformation (theological). I conclude with a few closing remarks. / AFRIKAANSE OPSOMMING: Hierdie is ‘n navorsingsvoorstel vir ‘n voorgenome D.Th graad. Die doelstelling is ‘n kritiese ondersoek van Nicholas Wolterstorff, ‘n leidende christelike filosoof, se denke en lering dat daar ‘n onskeidbare en fundamentele verband is tussen die viering van die Sondag liturgie, die geregtigheidskonsep waarin ons glo, en menseregte. Ek begin met ‘n bespreking van hoe Wolterstorff hierdie denke skryf, leef en verdedig as ‘n geloofsoortuiging en as ‘n filosofiese paradigma. Die inhoud daarvan kom kortliks hierop neer: die heiligheid van die gelowige as nabootsing van God se heiligheid is nie net ‘n geestelike eienskap nie, dit het ook sosiale implikasies; heiligheid veronderstel geregtigheid; menseregte is gebaseer op die Bybelse waarhede dat alle mense gelyk in status is as beeld van God, en die universele liefdesgebod. God se koninkryk word gevestig ook deur reg en geregtigheid; hierdie insigte was al so bely deur die vroeë kerkvaders; liefde en geregtigheid sluit mekaar nie uit nie. Die mens se aanbidding van God en sy pligte teenoor ander, is gegrond in die verbond. Protestantisme is ‘n wêreld-transformerende godsdiens. Aanbidding in die erediens terwyl ons ongeregtigheid pleeg of toelaat, is nie aanbidding nie; dit is valse godsdiens. Die beperking deur ‘n liberale staat dat godsdienstige redes nie in publieke debatvoering aangewend mag word vir die bevordering van geregtigheid nie, word bespreek. Godsdiens moet toegelaat word en die Staat moet onpartydig wees in sy behandeling van alle godsdienste. Daarom moet christene beskik oor ‘n toereikende kognitiewe raamwerk vir morele oordeelvorming. Hierdie vereiste van ‘n kognitiewe raamwerk moet ook ingesluit word in die kurrikulum van studente aan Tersiêre Inrigtings. Om hierdie studente toe te rus vir hulle rol in die samelewing moet die dosente deur onderrig en modellering die volgende by hulle inskerp: geregtigheid, liefde, vergifnis, gebed, menseregte. Studente moet in kontak gebring word met die mense wat ly as gevolg van ongeregtigheid, liefdeloosheid en ekonomiese marginalisering. Daarna word gemotiveer waarom hierdie studie onderneem word. Hierdie motivering sluit in ‘n illustrasie van die omvang van immoraliteit, ongeregtighede en skending van menseregte in en buite Suid-Afrika. Ek beweeg dan na ‘n uiteensetting van verskeie teoloë se menings of aanbidding en geloof kan bydra tot bekering, heling en verandering van mense en instellings. Die laaste hoofstuk is ‘n tentatiewe voorstelling van hierdie navorsing se waarde vir die Kerk, die akademie en die breë samelewing. Hierdie waarde word geskat binne die interafhanklikheid van transformerende konstitusionalisme (juridies) en dissipelskap as transformasie (teologies). Ek konkludeer met ‘n paar slotopmerkings.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: Although Bonhoeffer is hailed by some as a type of Protestant saint, there is certainly also a plea for the realisation of the paradox in his story; Bonhoeffer consciously associated himself with a plot against the life of another man. What lead this young theologian, known for pacifistic ideals and full of promise, to participate in such a violent plot? How did Bonhoeffer, and the scholars who studied his life and work, justify his decision? How should we, as theologians and Christians in the twenty-first century, attempt to understand Bonhoeffer’s resistance and its relevance for us today? According to Bonhoeffer himself: “Christianity stands or falls with its revolutionary protest against violence, arbitrariness and pride of power and with its apologia for the weak. I feel that Christianity is rather doing too little in showing these points than too much. Christianity has adjusted itself to the worship of power. It should give much more offence, more shock to the world, than it is doing. Christianity should take a much more definite stand for the weak than to consider the potential moral right of the strong.” (Bonhoeffer, DBWE Vol 13, 2007:403) By outlining the life of Bonhoeffer and selectively focusing on his resistance with both theological and sociological lenses, aided by his own writings, as well as the work of Bethge, Mataxas, Schlingensiepen, Rogers and an array of other authors, this thesis attempts to move towards understanding this remarkable man’s steadfast struggle to not sit passively in the midst of the reign of the Third Reich in Germany and be blinded to the inhumane treatment of fellow Germans, regardless of their race or religion. / AFRIKAANSE OPSOMMING: Alhoewel Bonhoeffer deur sommige as ‘n soort Protestante heilige beskou word, is daar verseker ook ‘n pleidooi vir die besef van die teenstrydigheid in sy verhaal; Bonhoeffer het homself bewustelik geassosieer met ‘n komplot om die lewe van ‘n ander man te beeïndig. Wat het aanleiding gegee dat hierdie jong teoloog, bekend vir sy pasifistiese ideale en potensiaal, in so ‘n geweldadige komplot betrokke geraak het? Hoe het Bonhoeffer, en die geleerdes wat sy lewe en werk bestudeer het, sy besluit regverdig? Hoe sou ons, as teoloë en Christene in die een-en-twintigste eeu, Bonhoeffer se verset en die relevansie daarvan vir ons lewe vandag verstaan? Bonhoeffer sê self: “Die Christendom staan of val met die revolusionêre protes teen geweld, willekeur en magstrots, en met sy voorspraak vir die swakkes. Ek voel dat die Christendom eerder te min as te veel doen om hierdie aspekte te weerspieël. Die Christendom het tot die aanbidding van mag aangepas. Dit moet baie meer aanstoot gee, die wêreld meer skok, as wat dit tans doen. Die Christendom moet ‘n baie meer defnitiewe standpunt vir die swakkes inneem, eerder as om die potensiële morele reg van die sterkes te beskerm.” (Bonhoeffer, DBWE Vol 13, 2007:403) Deur Bonhoeffer se lewe uit te lê en selektief, met beide teologiese en sosiologiese lense, op sy verset te fokus, bygestaan deur sy eie geskrifte, asook die werk van Bethge, Mataxas, Schlingensiepen, Rogers en ‘n verskeidenheid ander outeurs, poog hierdie tesis om tot ‘n verstaan te kom van hierdie merkwaardige man se standvastige stryd om nie slegs passief tydens die strikbewind van die Derde Ryk te bly nie, maar ook om nie blind vir die onmenslike behandeling van mede-Duitsers nie, ongeag hulle ras of godsdiens, te wees nie.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: Beyers Naudé has long been revered as one of South Africa‘s most influential church and civil leaders. He has been acclaimed both nationally and internationally as a symbol of hope. Recent developments at Stellenbosch University, with regards to the HOPE Project and the Beyers Naudé Centre for Public Theology, have given rise to renewed academic interest into the life and witness of Beyers Naudé, and specifically the concept of hope. The focus of this study is the contribution of Beyers Naudé to Christians‘ advocacy of hope in public life. A theological historical reading of his public speeches from 1960 to 1990 is conducted in an analysis of his advocacy of hope. A heuristic framework is used in order to investigate the nature and method in which Beyers Naudé employed the concept of hope in his public addresses. This framework is constucted by drawing on the concepts of hope, public theology and historiography, resulting in what I have termed a 'historically hopeful citizenship‘. A chapter is dedicated to a biographical overview of Naudé‘s life and witness in order to understand the influences in his life and to work with hermeneutical sensibility in analysing his addresses. Furthermore, this study is concerned with exploring the possible contours of hope in Naudé‘s addresses and finally asking whether an understanding of the nature and use of these notions of hope could contribute historical and conceptual knowledge about the church‘s public witness and whether this can have implications for the field of public theology. / AFRIKAANSE OPSOMMING: Beyers Naudé word al vir baie jare as een van Suid-Afrika se mees invloedryke kerk- en samelewingsleiers geag. Hy is al op nasionale, sowel as internasionale vlak beskou as 'n simbool van hoop. Onlangse ontwikkelinge aan die Universiteit Stellenbosch, met betrekking tot die HOOP Projek sowel as die Beyers Naudé Sentrum vir Publieke Teologie, dra by tot hernude akademiese belangstelling in die lewe en werk van Naudé, sowel as in die konsep van hoop. Sy bydraes was veral beduidend in die publieke lewe gewees. Die fokus van hierdie studie is dus Beyers Naudé se bydrae tot Christene se voorspraak van hoop in die publieke lewe. 'n Historiese, teologiese ondersoek word ingestel op die publieke toesprake van Naudé van 1960 tot 1990. Hiervoor word 'n heuristiese raamwerk gebruik om die metode en aard van Naudé se voorspraak van die konsep van hoop in sy publieke toesprake te bestudeer. Dié raamwerk maak gebruik van die konsepte van hoop, publieke teologie, en historiografie en loop uit op 'n burgerskap ingebed in historiese hoop. ‘n Biografiese oorsig word gegee van Naudé se lewe en werk om die verskillende invloede in sy lewe uit te lig en sodat hermeneutiese verantwoordelikheid en verantwoordbaarheid verseker word. Hierdie studie werp verder lig op die kontoere van hoop in die toesprake en ondersoek die moontlikheid dat ‘n verstaan van die aard en gebruik van dié opvattings van hoop sal kan bydra tot historiese en konseptuele kennis van die kerk se publieke getuienis en of dit implikasies inhou vir die studieveld van publieke teologie.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This study is a historical investigation of the role of the Evangelical Lutheran Church in Namibia (ELCIN) regarding social development with special attention to education as an agency of social change. ELCIN is the largest Lutheran church in Namibia, which was born out of the Finnish missionary activities after their arrival in the former Ovamboland in 1870. The Finnish missionaries became the first missionaries to do mission work in Ovamboland. This qualifies them to be regarded as pioneers of social development and of the transformation of society through education among the Ovambo people. ELCIN’s humble beginnings started as a mission field and developed into mission congregations; thereafter as a mission church and finally as independent church in 1954. The study shows that since its inception ELCIN has been committed to serve her members holistically (spiritually and socially). The focus of this study is to contribute to the understanding of the role ELCIN played to bring about development through education. The study therefore attempts to answer questions regarding the role the Finnish missionaries played in education and should be understood within the broader context of the history of ELCIN, for example, what arrangements were made and what developments took place during the indigenization process. Further, the study points out the educational challenges ELCIN encountered during the time of social development through education. In answering these questions, the study demonstrates how ELCIN played a decisive role in social development in Ovamboland, especially by way of education and training. The study refers to both informal (Christian) and formal (general or inclusive secular) education and the role each of these forms of education played in social change. The study also reflects on the engagement between ELCIN and the context resulting from the South African mandate in Namibia (then South West Africa). Finally, it is recommended that, in light of the positive contribution made by ELCIN to the social development of its members and communities by way of education in the past, it should continue this role in an independent Namibia. This could be done by way of intensifying Christian education among its members in order to educate and inspire people to remain faithful to their Christian values. In this way, ELCIN will continue to play a meaningful role in the life of communities and their members. / AFRIKAANSE OPSOMMING: Hierdie navorsingstudie is ‘n historiese ondersoek na die rol van die Evangelical Lutheran Church in Namibia (ELCIN) ten opsigte van sosiale ontwikkeling met spesiale verwysing na opvoeding as ‘n agent vir sosiale verandering. ELCIN is een van die grootste Lutherse kerke in Namibië, wat ontstaan het uit die aktiwiteite van die Finse sendelinge na hulle aankoms in die eertydse Ovamboland in 1870. Die Finse sendelinge was die eerste sendelinge wat sendingwerk in Ovamboland onderneem het. As gevolg hiervan word hulle beskou as pioniers van sosiale ontwikkeling en transformasie in die gemeenskap deur die opvoeding van die mense van Ovamboland. ELCIN het sy nederige ontstaan gehad as ‘n sendingveld en het ontwikkel tot sendinggemeentes; daarna tot ‘n sendingkerk en uiteindelik in 1954 tot ‘n onafhanklike kerk. Die studie dui aan dat ELCIN sedert sy ontstaan toegewyd was aan die taak om sy lede op ‘n holistiese vlak (geestelik en sosiaal) te ontwikkel. Die fokus van hierdie studie is om ‘n bydrae te lewer tot ‘n dieper begrip van die rol wat ELCIN gespeel het ten opsigte van hierdie ontwikkeling. Die studie het dus gepoog om vrae te beantwoord oor die rol wat die Finse sendelinge in opvoeding gespeel het en behoort verstaan te word binne die breër konteks van die geskiendenis van ELCIN. Watter reëlings is getref en watter ontwikkelings het plaasgevind gedurende die inheemswordingsproses? Die studie dui verder op die opvoedkundige uitdagings wat ELCIN gedurende die tyd van sosiale ontwikkeling deur opvoeding ondervind het. Ter beantwoording van hierdie vrae word deur die studie aangedui hoe ELCIN ‘n deurslaggewende rol in die sosiale ontwikkeling van Ovamboland gespeel het, veral deur middel van opvoeding en opleiding. Die studie verwys na beide informele (Christelike) en formele (algemene of inklusiewe) opvoeding en na die rol wat elk van hierdie vorms van opvoeding gespeel het ten opsigte van sosiale verandering. Die studie kyk ook eers na die verhouding tussen ELCIN en die Suid‐Afrikaanse regering gedurende Namibië (die destydse Suidwes‐Afrika) se jare as mandaatgebied en daarna word aanbevelings gemaak. In die lig van die positiewe bydrae wat ELCIN in die verlede gemaak het tot sosiale ontwikkeling, word aanbeveel dat hierdie bydrae in ‘n onafhanklike Namibië voortgesit word. Dit behoort te geskied deur ‘n intensifisering van Christelike onderwys onder lede ten einde die mense op te voed en te inspireer om getrou te bly aan hulle Christelike waardes. Op hierdie wyse sal ELCIN voortgaan om ‘n betekensivolle rol in die lewe van die gemeenskappe en hul lede te speel.

Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: As a historical document, The Genadendal Diaries should be read against the background of the eighteenth-century scramble by the West to conquer South Africa, among other territories. These conquering ventures gave rise to great political instability as well as the disruption and displacement of indigenous groups in the country. Between 1792 and 1796 – the period represented in The Genadendal Diaries – the authors of this diary, Hendrik Marsveld (from Gouda), Johann Christian Kühnel (from Oberseifersdorf) and Johann Daniel Schwinn (from Odenwald), tried, through their missionary endeavours, to negotiate ways for the inhabitants of Baviaanskloof in the Overberg to deal with these traumatic events. In addition, the three Moravian missionaries embodied a spiritual mindset as a way of life, thereby setting an example to the inhabitants of the Baviaanskloof settlement and trying to empower them at both an individual and collective level. As missionary action it was an endeavour to internalise the norms and values of the eighteenth-century Herrnhut model. As a church historical document, The Genadendal Diaries also serves as testimony. In this context a discussion of the relationship between gender, health and religion, as is evident from the unique nature of this diary in a predominantly colonial discourse, is of particular value for both current as well as for future theological reflection on related themes. / AFRIKAANSE OPSOMMING: As historiese dokument moet The Genadendal Diaries gelees word teen die agtergrond van die Westerse wedywering van die agtiende eeu om onder meer Suid-Afrika te verower. Hierdie pogings tot verowering het gelei tot groot politieke onstabiliteit, asook tot die ontwrigting en ontworteling van die inheemse groepe in die land. In hul missie-poging het die outeurs van dié dagboek, Hendrik Marsveld (van Gouda), Johann Christian Kühnel (van Oberseifersdorf) en Johann Daniel Schwinn (van Odenwald), aan die inwoners van Baviaanskloof in die Overberg gedurende die periode vanaf 1792 tot 1796 – die tydperk wat in The Genadendal Diaries ter sprake kom – maniere probeer bemiddel waarop hulle dié traumatiese ervarings kon hanteer. Daarby het die drie Morawiese sendelinge ʼn geestesinstelling as ʼn wyse van wees beliggaam vir die inwoners van die nedersetting te Baviaanskloof. Daardeur het die sendelinge die inwoners op sowel individuele as kollektiewe vlak probeer bemagtig. As missionêre aksie was dit dus ʼn poging tot die internalisering van die norme en waardes van die agtiende-eeuse Herrnhut-model. As kerkhistoriese dokument dien The Genadendal Diaries daarby as getuienis. In hierdie konteks blyk ʼn bespreking van die verband tussen gender, gesondheid en godsdiens, soos dit uit die unieke aard van dié dagboek binne ʼn oorheersend koloniale diskoers blyk, van besondere waarde te wees vir teologiese besinning oor verbandhoudende temas vandag, asook vir die toekoms. Stellenbosch University http://scholar.sun.ac.za

Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: The purpose of this study is to investigate if American Orthodox theologian David Bentley Hart's use of the classical Thomistic principle of the analogia entis (in his monograph The Beauty of the Infinite: The Aesthetics of Christian Truth), can be deemed to be a valid, responsible and beneficial manner of affirming a continuity between the beauty of God and the beauty of creation, and opposing the seemingly problematic worldview of dualism. After reviewing a selection of works in the field of theological aesthetics, this study is conducted both as a historical analysis and a systematic exposition on the analogia entis, by critically examining the use (and critique) of analogy and the analogy of being in Greek (Aristotle), Scholastic (Thomas Aquinas) and 20th century thought (Erich Przywara, Karl Barth and Hans Urs von Balthasar), before inspecting and ultimately affirming David Bentley Hart’s own use thereof (in regards to the beauty of God and the beauty of creation). / AFRIKAANSE OPSOMMING: Die doel van hierdie studie is om ondersoek in te stel of die Amerikaanse Ortodokse teoloog David Bentley Hart se gebruik van die klassieke Thomistiese beginsel van die analogia entis (in sy monografie The Beauty of the Infinite: The Aesthetics of Christian Truth) as geldige, verantwoordelike en voordelige wyse geag kan work om 'n kontinuïteit tussen die skoonheid van God en die skoonheid van die skepping te bevestig, en sodoende die oënskynlike problematiese wêreldbeskouing van dualisme aan te spreek. Na die beskouing van 'n reeks werke in die veld van teologiese estetika, fokus hierdie studie op beide die historiese analise en die sistematiese uiteensetting van die analogia entis, deur die gebruik (en ook kritiek) van analogie en die synsanalogie in Griekse (Aristoteles), Skolastiese (Thomas Aquinas) en 20ste eeuse denke (Erich Przywara, Karl Barth en Hans Urs von Balthasar) onder die loep te neem, waarna David Bentley Hart se eie gebruik daarvan (in terme van die skoonheid van God en die skoonheid van die skepping) ondersoek en uiteindelik bevestig word.

Thesis (MDiv)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: The primary concern of this study is to gain a better understanding of the interplay between the notions of reconciliation, justice, and Christian spirituality in the work of John W. de Gruchy in order to strengthen the profile of Christian spirituality. Through close readings of de Gruchy’s works on reconciliation and justice, as well as his own reflections on Christian spirituality, this study seeks to observe the nature and content of Christian spirituality as it pertains to justice and reconciliation. This study furthers the understanding of the contribution of Christian spirituality to the practice of reconciliation and as witness of public theology. It reveals the relational character of Christian spirituality, showing its value for engagement in practices of reconciliation and justice. These core concepts are found to be inherent in the covenantal relationship between God and humankind. Consequently, reconciliation is depicted as restoration; the contours of justice and right relationship in the transcendental, Platonist choice for truth, beauty and goodness serve to encapsulate these observations in de Gruchy’s work. Spirituality, reconciliation and justice are found to interrelate particularly in the sense that all are a means to an end, and ends in themselves. / AFRIKAANSE OPSOMMING: Hierdie studie fokus op die wisselwerking tussen die opvattings van versoening, geregtigheid en Christelike spiritualiteit in die werk van John W. de Gruchy met die oog op ‘n versterking van die profiel van Christelike spiritualiteit. Deur ‘n noukeurige lees van de Gruchy se werke oor versoening en geregtigheid en sy eie refleksies van Christelike spiritualiteit, poog hierdie studie om die aard en inhoud van Christelike spiritualiteit te bestudeer in sover as wat dit betrekking het op geregtigheid en versoening. Hierdie studie bevorder die begrip van Christelike spiritualiteit se bydrae tot die beoefening van versoening en dus die getuienis daarvan as publieke teologie. Die verhouding-gedrewe karakter van Christelike spiritualiteit word beklemtoon deurdat die waarde daarvan vir betrokkenheid in praktyke van versoening en geregtigheid duidelik word. Hierdie konsepte staan sentraal tot die verbondsverhouding tussen God en die mensdom. Gevolglik word versoening as herstel uitgebeeld; die kontoere van geregtigheid en regte verhoudinge in die transendentale, Platonistiese keuse vir die waarheid, skoonheid en goedheid omsluit hierdie waarnemings in de Gruchy se werk. Spiritualiteit, versoening en geregtigheid het veral ʼn onderlinge verband aangesien elkeen nie bloot ʼn middel tot ʼn doel is nie, maar ook self ‘n einddoel is.

Thesis (DTh (Ecclesiology))--Stellenbosch University, 2008. / The central theme of this thesis is the historic unfolding of the concept of freedom of religion and its manifestation according to the canonical law of the Dutch Reformed Church since 1962. Two issues were considered, the first being the historic development of freedom of religion while the second issue concerns the status and understanding of freedom of religion since 1962 and the canonical implication for the Dutch Reformed Church between 1962 and 2007. The historic research into the origin of freedom of religion starts with the biblical view of the concept and gives a synopsis of the development until it reaches worldwide recognition as a fundamental constitutional right. Prior to the final understanding of the concept of freedom of religion, different forms and meanings were given to the concept. At first freedom of religion was historically developed and understood as a God-given right of every man. Later on, to protect the society from infringement of human and religious rights, it became necessary to establish freedom of religion worldwide as a recognized constitutional right. It is argued that freedom of religion is in fact the most fundamental right of all the human rights. The research shows the development of religious freedom in the Dutch Reformed Church between 1962 and 2007. From as far as 1652 the Christian religion was a privileged religion in South Africa. The privileged situation of the Dutch Reformed Church in its relation to the state made it unnecessary for them to discuss or define the concept of freedom of religion. Consequently the church gave silent consent to the state’s limited application of religious freedom. In and outside the church there was an ongoing debate that helped the church to formulate its role in religious freedom, which resulted in the document “Church and Society” (1986–1990). With the new Constitution of South Africa in 1996, a new situation developed for the Dutch Reformed Church as well as other churches. The church realized that it must define and take up its own legal position on religious freedom, which is guaranteed in the Constitution of South Africa. The church has the right to express their religious identity in a plural society. The relationship between church and state is expressed in matters such as conditions of employment, church property; matrimony, education, ordinances, religious organisation, etc. These are all issues of religious freedom that are guaranteed in the Constitution. The conclusion of this research will be helpful for churches and religious communities in their capacity of canonical as well as civil law. Religious communities must make optimum use of the provision made by the Constitution for freedom of religion.

<p>Det finns en uppfattning om bibeln som en bestämt avgränsad oföränderlig samling heliga skrifter. Men det sätt som bibeln tillkommit på och hur textsamlingen har använts i den kristna traditionen visar en mer komplicerad mångfald och förändring. Det finns divergerande kanonlistor från olika urkyrkliga kulturmiljöer och idag gällande olikheter mellan olika kyrkotraditioner.</p><p>Den evangelisktlutherska bekännelsens ovilja att definiera bibelkanon som avslutad, ges i denna avhandling förnyad aktualitet i syfte att peka på bibelkanons relativa funktion i förhållande till dess normativa användbarhet.</p><p>Det kristna kerygmat ses som det som kan sägas vara den kristna traditionens möjlighet att i Skriften känna igen det som utgör kanons norma-tiva funktion. Det tycks alltså finnas en kanon utan kanon. Detta viktiga fenomen för förståelse av innebörden i ett teologiskt kanonbegrepp belyses teologihistoriskt i denna licentiatavhandling.</p>