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This study is an exploration of the link between the Holy Spirit and healing in Africa from a Reformed perspective. It is meant as a contribution to the development of Reformed contextual perspectives on healing in Southern Africa, and investigates whether a pneumatological exploration, sensitive to multi-layered understandings of health, could open productive avenues for Reformed theology in Southern Africa. The exploration consists of two parts. The first part is based on interdisciplinary research, and gives an overview of African health concepts that are influential in Southern Africa. The exploration starts with the struggle to find an appropriate definition of health, resulting in the understanding of health as a social construct. This means that oneâs social context determines oneâs understanding of health. The approach of social constructivism is non-essentialist and inherently open to the contextual, social and subjective nature of health. As such, social constructivism provides the epistemological frame for this thesisâ understanding of health and healing in the African context. Social constructivism implies that there are multiple understandings of health in a society. When a health concept occurs in a systematic or coherent pattern of ideas and practices, this coherent structure can be characterized as a health discourse. In Southern Africa, various health discourses can be identified: (1) the African traditional healing or the ngoma discourse; (2) the missionary medicine discourse; (3) the HIV/AIDS discourse; and (4) the church-based healing discourse. Each African health discourse is determined by a specific notion which characterizes the way health is interpreted according to that particular health discourse. The notions that have been identified are: (1) relationality; (2) transformation; (3) quality of life; and (4) power. In the second part of the study, the relationship between African health discourses and Reformed theology is developed on the basis of a pneumatological focus, which begins with an account of pneumatological approaches, developed by Reformed theologians (Calvin, Kuyper, Barth, Van Ruler, Moltmann, Welker, Veenhof and Van der Kooi), and a description of the Heidelberg Catechismâs pneumatology. The overview of Reformed pneumatologies suggests that most key ideas of the African health discourses correlate with specific motifs of the Reformed pneumatological matrix. Only the motif of power seems to be underdeveloped in Reformed thought. Four pneumatological sketches of healing are offered. These sketches are fragments of language about God and healing, because the suggestion of a grand narrative about God and healing should be avoided. This study seeks to appreciate aspects such as contextuality, nonessentialism, diversity, non-closure and particularity. The implication is that the four pneumatological sketches may be contradictory but cannot be mutually exclusive: that is, each fragment refers to the diverse ways of the Spirit who brings healing in human life. The four sketches show that Reformed language about Spirit and healing can be developed on the basis of the motifs of relationality, transformation, quality of life and power. It is proposed that Reformed pneumatological perspectives on healing include (1) the retrieval of the identification of the Spirit as the bond of love and as ecstatic God who communicates Godâs relational life to creation; (2) the focus on the disorienting and counter-cultural ways of the Spirit of adoption; (3) the biblical idea that the Spirit, the breath of life, redefines the vulnerability of human life as quality and beauty; and (4) the development of the idea that the Spirit redefines power and gives resurrection life after non-survival, even in this life.

This research is portrayed by the metaphor of cartography. The mapping of the research journey occurs in the light of five directives. These directives are chosen according to the ABDCE approach to therapy (Müller, Van Deventer & Human 2001:1-13). The purpose is to convey the role of hope therapy from an eschatological perspective. This refers to the healing process of adolescent girls that were sexually abused during their lives. Guideline 1 explains the Action taken in regard with what is happening in the present. This refers to perception and the forming of theory by reflection, interpretation and an analytical discourse. Exploring questions according to the rationale, purpose, paradigm, epistemology, methodology and research expectations serve as basis for and contours, of the research journey. The background narrative of every co-researcher are enlightened by this guide and serves as primary cause of this study. Guideline 2 as Basic start of this study is concerned with information about the roads of the past as well as roads still under construction. These roads, mapped as conseptualisation, are an important source of communication. Interpretation of these concepts take place when questions are asked regarding what the text is trying to portray and how it can be understood in comparison to other texts. The research focus on the impact of abuse on the Christian spirituality as source of hope for the teenage girl who was abused. Therefore the concepts of female adolescence and sexual abuse are discussed. Guideline 3 serves as the Dinamics of the research narrative. This can be compared to the development of a photo of the field of research. The researcher are both inquisitive and patient during the development of the photo while the aspects of the research field are studied from different perspectives. These perspectives are precented under guidance of the narrative pastoral approach to research therapy. Therefore the importance of theological theory and practical theological interpretation within a qualitative research paradigm is indicated. The reason is that the researcher attempts to discover the essence of the phenomena of adolescence and abuse. Guideline 4 as Climax serves as the most important highlight of the research process. This serves as an explorative mapping journey of the ideas and principles which are clarified by the narrative pastoral approach. In this approach the hermeneutics is used as strategy to interpret and understand the stories of my coresearchers. This understanding takes place in the circular movement between theory and praxis in an attempt to explain the connection between the narrative approach and a text of hope. Guideline 5 as the End of the research process is viewed by Müller, Van Deventer and Human (2001:8) as follows: âAnd then there is the ending: what is our sense of who these people are now, what are they left with, what happened, and what did it mean?â A narrative pastoral approach is compiled from a source of different therapeutic initiatives. The narrative hermeneutical approach serves as an important route of discourse by which the stories of my co-researchers are told and retold until re-interpretation and re-construction takes place (Müller 1996:104). The biographies of my co-researchers are presented by their stories. The researcherâs autobiography is also important because of the role of her own narrative in the research. Care was taken during the reflection process not to apply one summary to a general public. Conclutions are only applicable to the co-researchers in their own context.

How do white Afrikaans Christians live in post-apartheid South Africa? This is the question that is investigated in this longitudinal research. The co-researchers are white members of the Dutch Reformed Church (Welkom South congregation). Over a period of fourteen years (1998-2012) they were twice given the opportunity to tell their self-narratives. The study uses the Trust and Reconciliation Commissionâs (TRC) revelations as a backdrop for their stories. The themes include white peopleâs idea of apartheid, guilt and confession of guilt, reconciliation and the role of the church in all of these. The report is presented according to the ABDCE narrative research model. Chapter one is a story of action. This tells of the 1994 political transition and the following TRC. The report is placed within practical theology and specifically in a postmodern paradigm. Social construction discourse is discussed as well as the methodology used. The method used in the initial and follow-up research is explained as well as the origin of the transcriptions that is included as attachments. The second chapter is a story of the background and focuses on the background and origins of apartheid as seen through the eyes of the co-researchers. Then the fourteen years before the follow-up research is examined. The opinions of the coresearchers are given under the headings of uncertain, disillusioned, excited and dishonest. The role of the church are portrayed in two sections: first the period before 1998 and the time since 1998. Lastly two models are suggested as lenses through which transformation can be viewed. In chapter three (a story of development) the co-researchers are given a bigger voice. With the use of longer and shorted extracts from the transcription the position of each is described. The pertinent question is how they viewed apartheid through their white eyes. The co-researchers then react to the TRC disclosures. Five typical reactions are described. In the final part of the chapter the role of the church up to that stage is discussed. Chapter four is a story of a climax. Here we hear the co-researchers in 2012. The same themes as in the previous chapter are discussed. The participants give their opinion regarding the two worlds we still live in as well as the racism that is still part of their daily lives. Guilt, reconciliation and affirmative action is discussed. The same themes are the discussed from a church point of view. The last chapter is a story of an ending. First the impact of the TRC is discussed. The focus then falls on the heart and legacy of apartheid. Then the path of guilt and reconciliation and the role the church need to play, is examined. The liberating forgiveness is highlighted in contrast to the paralysing guilt that many seems to have. The chapter ends with a look at the road ahead for white Afrikaans Christians. The hope and the challenges are presented. This research looked at how white Afrikaans Christians live in post-apartheid South Africa. The TRC is used as an alternative story to the one usually told by white people. The co-researched unfortunately show little insight into the effects apartheid had on black people and therefore issues of guilt, confession and affirmative action remains controversial.

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When a person experiences a specific problem, he/she may turn to the pastoral councillor for guidance. The pastoral process may become a temptation to be used as an escape route from the problem. In this way the potential of the problem for life formation is not accounted for and may inhibit a growth process. This thesis advocates that a pastoral counselling process takes into account the fact that suffering or problems are moments to facilitate being a whole human being. Therefore, a problem should be dealt with, rather than trying to escape from it. To be a complete person, one has to be prepared to serve. The essence of service is derived from the image of God: a healthy human being is a person who thrives on relationships, is creative, behaves ethically, exists responsibly, recognizes need and see life as eschatological. A life without service is reversal of the image of God and consequently leads to an unfulfilled life. The recovering of the role of service in life is a healing experience and can lead to a life of abundance. Events of suffering or the experiencing of problems need an appropriate action. This reaction will shape each person in his/her unique way by discovering the manner in which he/she can become a servant in the image of God. The Biblical way of dealing with suffering and lifeâs problems is not merely explanation but exploitation as well. God and man form a covenantal relationship to integrate suffering and problems into being as life giving events. Man finds his unique place in life and God gives healing. This utilisation of suffering and problems will subsequently be a healing process. Existing pastoral counselling models were analysed and show that it is possible to integrate serviceable life through pastoral guidance. However, most models also show that being of service through utilising problems is not a specific aim in the process of healing. Three participants in a qualitative research indicated that by ministering their specific events and problems to other wrought healing. Their problems, alcoholism or dependency issues, rape and cancer respectively, helped them to serve other people with the same problems. There is a clear correlation shown between healing the problem and the associated controlling thereof by being of service to other victims/sufferers. Therefore, the expectation that service awareness of problems as a strategy for pastoral care will be a healing act on problems. Pastoral markers who promote healing through being of service is a pastoral counselling that takes image of God as a point of departure, strives to achieve holistic-existential goals, is hermeneutical-pneumatological in character, moves from discipleship to apostleship and progresses educational-covenantal.

This participatory action research journey with teachers from old model C high schools in South Africa investigates the possibility that teaching might be a practical theological engagement that sanctions teachers towards becoming agents of hope for themselves and their colleagues. This qualitative study is built upon an epistemology of a postmodern, postfoundationalist approach to practical theology embodied within a narrative, feminist and social constructionist feminist framework. Such a multi-authored approach to research also creates space for the individual voices of silenced, marginalized and often burnt out teachers to be heard. Through a constant migration between theory and praxis within the habitus of practical theology, the academic discourses about teachers, factors causing stress in their lives and their personal relationship with God are explored. This specific context creates a moment of praxis where teachers can feel empowered and in a position to facilitate social transformation. This research journey thus concerns itself with a critical reflection on the secular and religious aspects as it is understood in the specific context of a teacher. The postfoundationalist approach to practical theology forces a researcher to firstly listen to the stories of people in real life situations and does not merely aim to describe a general context, but confronts the participants with a specific and concrete situation, in this case the state of education in South Africa. Two groups of participants took part in this study. Through conversations the first group conceptualized the factors causing stress in their lives and explored the traditional understanding of having a calling. The question is asked whether the traditional concept of calling is still relevant in the lives of modern day teachers. Concepts like stewardship and servant leadership are offered as alternatives. It is then postulated that the awareness of the presence of God in a teacherâs professional life can change the way that this person perceives a calling, will cope with stress and anxiety, as well as reduce the possibility of them experiencing severe burnout. The second group attended a weekend retreat where these teachers could share hope and encourage each other to take part in healing conversations. They were offered the opportunity to re-author their stories and deconstruct the discourses that shapes their lives and identities as teachers. Subsequently, their preferred identities as teachers with a calling to be stewards for the Kingdom of God were strengthened through conceptualizing the influence that living according to such an identity can have on their relationship with the Department of Education, their colleagues, themselves and their relationship with God. The teachers attending the retreat also defined and conceptualized a school driven by a calling. They further committed to transform their school to becoming such a school driven by a calling. Seeing themselves as practical theologians does not eliminate the factors that cause stress in teachersâ lives, but it becomes the driving force that keeps them coping in times of duress. The participants in this research journey learned that having a calling to teach requires a daily commitment to being in the service of God, to viewing the children and the situation in education in South Africa through the eyes of God. Being a practical theologian creates a different kind of responsibility in the Christian teacher, because they are now accountable to an alternative source than only the Department of Education, they answer to God. Thus they become the hands and feet of God in their classrooms and in turn, serve as guardians and agents of hope for each other.

The first half addresses the context I which MacDonald ministered and wrote.  Chapter one summarises the major influences on his thought, including the theology of his friends and peers. The context of dissent and other literary concerns of the period are summarised. Chapter two considers MacDonald’s reworking of romantic interests and themes, particularly his understanding of the literary text and imagination. Examples from early poems, sermons and fiction explore his treatment of various theological motifs. The second half begins with a discussion of fantasy in chapter three, focussing on why MacDonald appropriated this form for his major work <i>Phantastes</i>.  Chapter four is a close reading of that text in the light of the previous discussion, showing how its value and originality arise from its theological meaning.  Finally, some concluding comments assess it as a literary expression of Christian hope.

<p> Although Germany&rsquo;s increasingly multicultural population presents challenges to the nation, it must also be seen as a <i>kairos</i> moment, ripe with opportunity. Immigrant believers from the Global South have come to Germany to bring back the gospel and establish new churches. Although most of these immigrant churches in Germany tend primarily to reach people who have a similar ethnocultural background to the church planter, some have become multicultural and include indigenous Germans in their congregations. The purpose of the study was to discover and describe factors present in immigrant churches in urban Germany that contributed to their becoming multicultural and reaching Germans. Most of the literature on multicultural churches comes out of the North American context. Although some literature exists on multicultural churches in Germany, this study considers another church model in Germany that the literature largely overlooks&mdash;namely, multicultural churches that have been initiated by church planters in Germany who have come from the Global South. Through qualitative case study research, data from three immigrant multicultural churches in varied urban settings of Germany were collected and analyzed. From the data, the researcher concludes that all three immigrant multicultural churches in the study have in common the &ldquo;four Cs&rdquo;: (a) specific <i>characteristics</i> of the church planters, (b) <i>contextualization efforts</i> on the part of church leaders, (c) the presence of German and 1.5/2.0 generation immigrant <i>connectors, </i> (d) and a <i>Christ-culture.</i> The study adds to the existing body of knowledge on the topics of immigration, immigrant churches, multicultural churches, reverse mission, missionaries from the Global South, and diaspora missiology in the context of Germany and beyond.</p>

<p> The need for holistic solutions to diverse problems presents the church with an opportunity for a social witness shaped by the gospel. As a step toward accomplishing this end, this dissertation aspires to establish a refreshed approach for understanding Christian social engagement as fundamental expressions of the character of God through the virtuous witness of the church. To begin, chapter 1 contains the introduction to the dissertation, beginning with a statement of the thesis, namely, the church embodies a prophetic social ethic in the world through presence, possibility, and place as expressions of the theological virtues of faith, hope, and love. Following the articulation of this thesis will be definitions of &ldquo;faith,&rdquo; &ldquo;hope&rdquo;, and &ldquo;love.&rdquo; A proper understanding of these terms is crucial to the dissertation, and each will be elaborated further as the project progresses. This chapter closes with an overview of the project by explaining research methodology and brief chapter summaries. </p><p> Chapter 2 begins the explanation of the proposed virtuous social ethic: presence. Drawing together particular contributions from Ellul and Hauerwas to reveal how Christian faith enacted in social ethics requires the faithful ecclesial witness of God's people in the world. The goal of this chapter is to unpack, develop, and synthesizing particular emphases from the theological ethics developed by Ellul and Hauerwas. The resulting combination strengthens each respective position to encourage healthy Christian social presence from a disciplined theology of faithful presence. </p><p> Significantly, Ellul and Hauerwas encourage Christian social witness empowered by the revelational foundations of Scripture and biblical community. As well, the enduring witness of the church in the face of social instability, coercion, and injustice remains the peaceful paradigm of Jesus Christ. Only through genuine faith granted by the sovereign choice of God is the church able to maintain a prophetic and incarnational presence in the world. This chapter concludes by developing a theology of faithful presence revealed in the disciplined faithfulness of God's holy, redeemed people. </p><p> Chapter 3 moves from presence to possibility. The first part of this chapter explores how Ellul and Hauerwas see Christian hope driving and shaping the redeemed community. That is, joining Ellul's hopeful Christian freedom with Hauerwas' eschatological ethic encourages the church to embrace a broader vision for moral action. Such a living hope drives the Christian community to seek the substantive social good shaped by the dynamic awareness of God's lordship over all creation. </p><p> Chapter 4 moves to the third part of the proposed Christian social ethic: place. Through a loving relationship with the world, the church does not neglect cultural needs nor capitulate to social pressures but practices a dynamic commitment to Christ through enacting God's love. Christian social ethics are thwarted before they begin without an effort to know and understand context. </p><p> The first part of this section examines the way Ellul and Hauerwas describe the love exemplified by the church in relationship with God and the world. Specifically, Ellul's emphasis on living in relationship with the world complements Hauerwas' commitment to truthful community and Christian presence among the sick and suffering. The second part of this chapter further unpacks the lived significance of the loving God's world. Ellul's dialectic social ethic emphasizing man's need for divine intervention, Hauerwas points to the practiced presence of Jesus as the church's path to loving social witness. As a synthesis of the first two sections of this chapter, the final section explores how the Christian living in loving relationship with the world demands a rich theology of place emphasizing personal relationship, apologetic disposition, and temporary expressions. </p><p> Chapter 5 will wrap up this study by providing review, final analysis, and areas for further study. The church has a divine responsibility to embody the goodness and character of God in the world. Yet, the church often reacts in extremes by cultural capitulation or sectarianism. In light of this, the church must develop a balanced approach to the cultivation and practice of Christian virtues of faith, hope, and love. Even more, in the face of social marginalization, the church must maintain a creative yet distinctly Christian approach to social ethics. The hope of this study is to provide a constructive analysis of proposals made by Jacques Ellul and Stanley Hauerwas in order to empower the church to rightly embody the character of God for the glory of God and the good of the world. (Abstract shortened by ProQuest.) </p>