What does the Bible say God did when He created the heavens and the earth? The study begins by investigating genres of creation texts and stating hermeneutical principles. The claims of ten creation theories are evaluated by Bible creation texts. The ten creation theories investigated are: pre-creation chaos, initial chaos, title or summary, young earth scientific creationism, theistic big bang, old earth day-age progressive creation, literary framework, creation revealed in six days, gap or ruin-restoration, and historical land (Eden/Promised Land) creationism. The most exegetically supported claims of the ten theories suggest a combined eleventh theory. Four diagnostic questions sort all eleven theories into groups. The questions are: Does the Genesis 1 text indicate the days were six daylight-evening-nighttime-morning-cycle days, or six long day-age geologic eras? Did God create orderly cosmos and unfinished earth during the beginning, or was there chaos God transformed into cosmos in the six days? Were the stated life kinds created once, or twice? Did God create the heavens and earth in the beginning, or in the six days? The eleven theories are evaluated by Bible creation texts related to the question, and theories with claims counter to the creation texts are progressively eliminated. Only the eleventh combined theory emerges. Finally the most exegetically supported claims of the ten theories are correlated into a fully described eleventh combined creation theoryâtwo-stage Biblical creation (2SBC). Stage one: In the beginning time (rÄ'shît inherently means a time period) God created the heavens and the earth; but at the end of that time, earth was declared uninhabitable, uninhabited, and darkened. The perspective of the apparent Narrator of stage two was established. Stage two: By eight command units involving six day-night-cycle workdays God made planet earth lighted, habitable, and inhabited. (The Bible neither explicitly affirms nor explicitly denies time passage between the days, so caution is urged with Payneâs proposal.) The tôledôt (colophon?) in Genesis 2:4a ends the two-part narrative. Since the length of the beginning time is unstated by the Bible, two-stage Biblical creation claims a Biblically undated universe and earth creation (UEC).

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Responsible renewal in the Christian church is a subject that has been debated widely for the past few decades and the debate takes on various forms. In some circles renewal means the implementation of new styles of service (ministry), resulting in a change in the character and spirituality of the church. It would, however, seem that most of the renewal movements simply have in mind numerical growth as a paradigm. For proponents of the Emerging Church the word ârenewalâ seems outdated, as it simply links to a forced adaptation from an old obsolete paradigm of being church. The Evangelies-Gereformeerde Kerk van Suid-Afrika (EGK) has as one of its aims the continuous focus on renewal with regards to a new breeze in witness, experience and message. In doing so, the church declares that a dead formalism and cold orthodoxy (teaching without life) are not welcome. On the one hand, the EGK assumes a strong conservative character, in all aspects obedient to the Bible as the Word of God, whilst, on the other hand, campaigning for spiritual renewal so that the lives of members will be in line with the holiness doctrine of the church. This research is aimed at establishing how practical and meaningful renewal can be achieved within the EGK, without the church compromising its Biblical convictions and conservative character. It is shown how the EGK was founded in 1944 from the ranks of the Nederduitse Gereformeerde Kerk (NGK) to answer to the need for spiritual renewal amongst evangelical members within the NGK. In this regard, the establishment of the EGK itself can be regarded as a renewal church. After six decades since its founding, there is a dire need for spiritual renewal, which will bring the lives of members of the church in line with its doctrine. Such renewal is eminently the work of God, but obedient men are the agents in realising renewal. As a starting point a theoretical basis investigation was done with regard to a Practical Theological ecclesiology in order to reach a meaningful practice theory for responsible renewal within the EGK. The Bible is the basis for establishing what the calling and task of the church ought to be, and the principles for being church are confirmed anew. This theoretical basis investigation is expanded in order to establish what responsible renewal involves according to the Bible. In both chapters contributions from leading local Practical theologians and those worldwide were researched, and data was tested against the Scriptural accuracy thereof. Furthermore, research was done with regard to contemporary renewal tendencies within the Church of Christ. The âChurch Growth Movementâ, âSeeker Sensitive Movementâ, âEmerging Churchâ, âJesus Seminarâ, and the âNew Reform Networkâ are critically judged from the diaconiological paradigm. For an empirical study qualitative interviews were conducted with leaders in the church regarding their experience of the status quo within the EGK, and to acquire proposals towards responsible renewal. This qualitative research was done in accordance with an interpretative approach in which initial concepts are validated and configurations done towards forming a theory which results in a more effective praxis. In accordance with the nature of a diaconiological epistemology, Scriptural principles are supplemented with knowledge from the human sciences and a new practice theory is suggested regarding responsible renewal within the EGK.

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The overall plan of this thesis is to present an effective channel of communication between Confucians and Christians in Taiwan and to proclaim the Gospel to Confucians effectively through a study of the comparison of John Stott's and Wang Yang-ming's view on sagehood. Part I (Chs. 1-3) of this thesis gives a review of the major themes of Stott's view on sanctification. Part II (Chs. 4-6) reviews Wang's view on sagehood. After these two preliminary sections, Part III (Chs. 7-9) compares these two views on sanctification (Confucian term, sagehood) in a number of areas: the foundation of the two views; the meaning of the two views; and the means of the two views. Some practical implications of the findings of this study for the church, especially in Taiwan, and suggestions for further research on the comparison of Christian ethics and Confucian ethics are given in the conclusion of the thesis.

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This participatory action research journey with co-researchers in the Galeshewe area, Kimberley explores the impact of public-awareness-campaigns on male abuse against women. In South Africa with its world renowned constitution of human rights and reactive legislative measures to vigorously instill gender equality, women are being abused on a daily basis. In 1982 public-awareness-campaigns analyzed womenâs experiences and began to publicly advocate for the ongoing solidarity amongst women, to address the abomination of male abuse against women and for gender equality. In 1999 South Africa joined the global initiative to rebel against male terrorism of women. Public-awareness-campaigns of male abuse against women objectify to minimize and eliminate the atrocity of male abuse against women. The narrative of Tamar in 2 Samuel 13: 1-21 are used as metaphor to give meaning to the atrocity of male abuse against women. Male abuse of women cuts across cultures, nations, societies, religions, social and economic boundaries. It is prevalent amongst married and unmarried heterosexual couples, lesbians and gays and males known and unknown to women who are abused. Within this pluralistic, diverse, democratic and secular country, restriction of women rights is perceived as the result of patriarchal religious teachings. Male abuse against women is inclusive of physical, psychological, emotional and sexual violence. Sexual violence is afforded its own category of violence because of demeaning prevalence within society. The world renowned constitution of South Africa with its vigourous legislation, as well as public-awareness-campaigns fails to prevent the ever pervasive practice of male abuse against women. A change of attitude seems to be needed. This study is both qualitative and empirical narrative research from a social constructionist epistemological perspective. The objective of the research is to gain practical wisdom. How can a public pastoral theology contribute to the success of public-awareness-campaigns? What is the impact of public-awareness-campaigns on male abuse against women? The church was spearheading the apartheid struggle in South Africa. Oppression of races was unacceptable and society fought against this oppression. What is the difference amongst genders that society accepts gender inequality? Where is the vigour of the ecclesia to continue with the struggle for gender equality? Male abuse against women denotes a social construct that infringes on the wholeness and human rights of both males and females. Public-awareness-campaigns in essence advocate for the respect and restoration of human dignity and human rights. Male abuse against women robs men and women of abundant life. Public pastoral theology will be the vehicle through which the research will be done. A holistic approach to the concrete local unique moment of practice can be nothing other than public. Male abuse of women cannot be discussed in the private arena of women only. Males should be included in any discussion or interaction of male abuse against women. Including males in the interactive discussion of male abuse against women guarantee a more holistic approach to the atrocity. Male abuse against women is a reality experience within society. Reality experiences emphasize the context of the individual. The research problem is explored from the narrative of Tamar and is then placed within a public pastoral context. Tamarâs experience at the hand of Amnon is given meaningful understanding within her own religious, cultural and traditional context. It is within this context that her reality experience is verbalized in her cry, âthat such a thing is not done in Israelâ. A multi-disciplinary, multi-cultural, multi-linguistic, multi-religious holistic approach from the local, specific context is suggested to arrive at meaningful interaction with the abomination of male abuse of women.

The rationale for this study was a desire to assist some of the alarmingly high number of orphaned children (especially in Sub-Saharan Africa) who are infected and/or affected by HIV/AIDS, and who find themselves in an instant crisis after the loss of their parents as a result of the pandemic. In such a crisis, young childrenâs normal support systems are often stripped away. This study is grounded in practical theology. It adopted a postmodern paradigm, with social constructionist discourse, as its epistemological point of departure, and narrative pastoral care/therapy as the counselling approach chosen to assist HIV/AIDS orphans. In a broader sense, theologically, the study is grounded in a public theological orientation, and holistic Biblical anthropological paradigms were explored to give meaning to peopleâs broken lives. The study argues for a wider community-oriented approach to assist HIV/AIDS orphans to (re)build their lives with hope and faith by assisting them in being (re)integrated into normal society with the maximum possible support systems available to them, using a home-based care approach, rather than institutional care. Methodologically speaking, qualitative research methods were used in the study, because qualitative researchers emphasize the value-laden nature of scientific inquiry. They seek answers to questions that emphasise how social experience is created and given meaning. In this study, the following proven research methods were used: participation action research methods complemented by scientifically designed case studies, questionnaires and focus groups. Three orphans who had lost their parents due to HIV- and AIDS-related illnesses agreed to participate in the research as co-researchers. They entered into conversation with the researcher. Later, focus group work was added, involving various caregivers and a multi-professional team. As a result of this study a unique public pastoral home-based programme supporting orphans who are infected or affected by HIV/AIDS has been created within the context of the South African National Defence Force (SANDF) and led by the SANDF Chaplaincy. This programme can easily be expanded to other contexts outside the military. The unique feature of this study was that researcher made effective use of participation action research methods in all stages of the research process. The orphans were regarded as co-researchers from the beginning and their input was seen as significant to the eventual outcome of the research. Because they could participate throughout the research process, their social constructions of being infected and/or affected by HIV/AIDS were regarded as essential indicators of how they gave meaning to their lives. In order for the co-researchers to move from dominant âproblem-saturatedâ life stories to new alternative stories of hope and meaningful life, the research process involved interactive collaboration with different role players. The use of a public theological orientation and holistic Biblical anthropological paradigms as the basis for the research made it possible for other co-researchers to be invited into the process. After interacting with the orphans through scientifically designed case studies and questionnaires, various care givers, including multi-professional care personnel, took part in Appreciative inquiry focus groups. In a very short time, these discussions elicited alternative and preferred life options that assisted the orphans in mapping the direction of exciting new life scenarios. The key outcome of this study is its demonstration of how the underlying value-based Biblical-anthropological hope orientation adopted by the researcher can be applied in a contextual narrative pastoral approach to assist HIV/AIDS orphans. By making use of different methods, such as Biblical pastoral care and narrative therapy, Appreciative inquiry focus groups with key public and professional role players, and other qualitative scientific analysis, the study succeeded in developing guidelines for a useful public pastoral care home-based programme for the military, as well as in broader society.

The purpose of this thesis is to examine the nature of the Design Argument both historically and philosophically, to compare and contrast it with the Darwinian theory of evolution which resulted in the demise of the Argument in the nineteenth century, and to assess the significance it can still conceivably have for Christian apologetic today. The thesis begins with an examination of Paley's presentation of the Argument in his Natural Theology, and an assessment of its strengths and weaknesses in the light of later developments of thought. This is followed by a statement and appraisal of the philosophical criticism to which the Argument was subjected by Kant and Hume. It is argued that the popular view that these critiques inflicted irreparable damage on the Argument appears to be mistaken. The continuing role of the Argument in natural theology in the nineteenth century is traced through the Bridgewater Treatises and the contribution the writers of these treatises made to the elaboration of Paley's central thesis. The changes that began to come about in the 1830s and 1840s with regard to the view of the development of life on earth and the significance this had for the Argument from Design are discussed in relation to the advent of Lyell's uniformitarianism and the Vestiges of Creation. The special bearing that Darwin's theory of organic evolution had upon the Argument from Design is considered at length. In particular the affinities, both psychological and philosophical, which are deemed to exist between the structure and the character of the two arguments are brought out. The role of the imagination in the development and presentation of Darwin's metaphysical ideas is seen to be of primary importance, and as something which links his theory closely in character and structure with the Design Argument. This also suggests that the two arguments function in a similar way. However Darwinism, it is argued, is fundamentally incompatible with teleology and this is seen in the failure of apologists on both sides to unite them. The final chapters are concerned with showing, in the light of the foregoing analysis, how a teleological view of the world and man may still be regarded as valid, and the place this fresh appraisal of the Design Argument might afford it in Christian apologetic today.

The first part of the thesis (chapters I-V) considers possible sources of Tyndale's theology. There were influences from Lollardy, Erasmus, and Luther, however, Tyndale modified these sources where he disagreed with their theology, rejecting everything he believed was unfaithful to Scripture. The second part of the thesis (chapters VI-XIII) assessed Tyndale's theology. I found it was consistent through all his writings (1525-1536), a biblically based theology uninfluenced by Greek philosophy. A covenant theology made between the Persons of the Trinity; it was unilateral for the Fall was total, man was dead and until born again unable to respond to God's love. God the Father was to be a Father to those elected to life, the elect are born into God's family, which, being through birth, has no place for the legalistic covenant found in Reformed theology. The blood of Christ is essential for Tyndale's theology. It satisfied God's justice enabling the Father to elect his children. The blood of Christ makes every part and every stage of the Christian's life a reality. The Holy Spirit applies the blood of Christ - the elect are born again, have faith and repentance, respond to the gospel, are able to love God and his commandments, love their neighbour and do good works, pray and worship God. Two regiments form society: - The temporal, a creation ordinance to which everyone belongs. The spiritual is the church and post Fall. The elect were a 'little flock' whilst the majority were not born again nor part of the family of God. The papal church broke the covenant, teaching salvation through works. Christians love God and neighbour, the blood of Christ enables them to please God, serving their neighbour by good works to strengthen faith, or to evangelise. Tyndale's theology was consistent, scriptural, spiritual and practical.