Thesis (M. A.)--Columbia Biblical Seminary and Graduate School of Missions, 1996. / Abstract. Includes bibliographical references (leaves [113]-118).

Thesis (S.T.M.)--Yale University Divinity School, 1991. / Includes bibliographical references (leaves 98-102).

Thesis (S.T.M.)--Yale University Divinity School, 1991. / Includes bibliographical references (leaves 98-102).

Thesis (S.T.M.)--Yale University Divinity School, 1991. / Includes bibliographical references (leaves 98-102).

This study looks at how to interpret Paul's letter to the Galatians in the contemporary South African church. It aims to provide a Bible study method for doing this which accounts both for the context in which interpretation takes place and for the requirements of exegesis. To this end, use is made of a combination of contextual Bible study methods and a recent multidimensional exegetical model, all of which are currently employed in South Africa. Initially, the study surveys a range of recent critical approaches to the Pauline epistles, particularly as these are employed by South African scholars working on Galatians. The fact that different exegetical approaches focus on different dimensions of the text, reveals the usefulness of a multidimensional exegetical model. The multidimensional exegetical model of Rousseau, which functions within a communication paradigm, is then introduced as an exegetical guide. To meet the second requirement of this study, the question of contextual exegesis is examined. Particular use is made of the hermeneutical approach of liberation theology, with its three mediations of social analysis, theological reflection and practical implementation. The central part of this study explores the implications of contextual interpretation and multidimensional exegesis of Galatians. The pre-canonical, canonical and contemporary contexts which affect the understanding of Galatians are discussed, and the multidimensional exegetical model is used to introduce the Galatian letter as a whole. The last part deals with the practical questions of group Bible study. The exegetical and hermeneutical theory developed earlier is simplified to provide a contextual Bible study method and this method is applied to three pericopes from Galatians. The task of bridging the gap between the university and the church is not an easy one, nor one which is solved by a single Bible study method. The exegetical and hermeneutical questions raised here point to the need for ongoing interaction between South African community of biblical scholars and those involved in the everyday life of the South African church

No abstract available. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 1996.

The thesis compares the structure of the theological responses of Martin Luther and contextual theologies , especially those of Juan Luis Segundo and Albert Nolan. The structure of the theologies are described using concepts derived from the methodologies of research programmes developed by Imre Lakatos. The social and ideological background of the ruling ideology of Luther's time (medieval Catholicism) and that of contextual theologies (neo-colonial capitalism) are presented . Parallels are found in that the ruling ideology utilises a monopoly on legitimating authority to orientate the life energies of people to achieving legitimation in terms of norms set up by the ruling class. These norms result in a an exchange of work for legitimation, and so exploit people. This constitutes an 'in and up' theology: Resources are drawn in in order to climb up to a position of legitimation . Both Luther and contextual theologies respond by reversing this pattern, decoupling legitimation from the norms of the ruling class and the work of people. They constitute 'down and out' theologies: God, the legitimator, is down with people, and because legitimation is given freely to people down where they are, energies flow out to serve the common good. Dissimilarities between Luther and Contextual Theologies are found in the locus of legitimation (individual vs. social), the role of faith, and the negative heuristic (dialectic of the cross vs. transformation of the system). It is argued that the difference in negative heuristic is mainly responsible for the perennial nature and conservatism of Lutheran Theology versus the rapid demise of South African contextual theology. The results of the investigation show that the conceptual structure of Lakatos' epistemology, coupled with an analysis of the flow of legitimation and orientation, is useful in structuring and evaluating theological systems on the questions where does legitimation come from, where to does the theology orientate, and how are orientation and legitimation linked. These questions may be seen as a new way of formulating the lawl gospel distinction of classical Lutheran theology. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2004.

This thesis critiques from a woman’s experience and perspective the Christian Symbolic Universe’s assertion of the transcendant truth, or the “really real” behind every day experience. My contention in this thesis is that the “really real” – the guiding and shaping force behind all experience – is knowledge created in the image of the elite males who crafted the Christian Symbolic Universe, and that not only does it not fit female experience, it also prioritises male experience in such a way that it damages women. Starting with my own experience I look at how the Christian Symbolic Universe functions as a tyranny for many women. I then examine how the process of meaning making happens, how vital it is to humans to have control and make sense of their experiences, and how those excluded from this process are also those who suffer most under the oppressive structures of society. I focus on symbols which are central to the teachings of the Christian Symbolic Universe which are particularly damaging for women. I look at the chaos and sense of meaninglessness that accompanies the process of critiquing the authority of the Christian Symbolic Universe. I conclude by looking at an identity for women like myself which allows us space to move and resources to make a difference for ourselves and for other women. I assert that everyone has the right to be spiritual, to have a symbolic universe which orients life in a purposeful, healthy, affirming way, and that everyone has the right to participate in the creation of meaning. I argue for the relativising of the category of truth so that truth takes its place alongside two other important categories: what is meaningful and what is powerful. I argue for abandoning the canon, the universal truth, and eternal symbols and rituals. The creation of meaning must be open to everyone in every generation. The “really real” is not a male God who controls and directs everything. The “really real” is the struggle to make sense of life and to have the power to do that in one’s own hands. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 1996

A spirituality which facilitates authentic liberation is one which intuits the evolutive nature of human development. Justice and compassion are biblical descriptions of a liberation effected by the Holy Spirit in and through persons. The development of persons towards being able to embrace such qualities is set within three interconnected paradigms: a theological paradigm, a psychological paradigm, and a socio-historical paradigm. The theological paradigm sees the creative process as continuing an evolutive movement towards the wholeness of persons, society and the cosmos. Within this, persons are defined as created co-creators with God, and are given the responsibility of participating in the process which will achieve this goal. This paradigm is reflected in the works of Pierre Teilhard de Chardin concerning the evolution of consciousness within each material form, towards union in God. The psychological paradigm suggests that the evolution of consciousness within persons gives rise to the probability of the emergence of levels of consciousness capable of initiating and sustaining the manifestation of justice and compassion. In this evolutive process a boundary is perceived by persons between the ego-body as 'self' and the environment as 'not-self'. This boundary prohibits the emergence of the qualities of justice and compassion in human consciousness. The developmental process is constituted by the integration of the 'not-self' into the 'self' at each stage, facilitating the emergence of a consciousness which takes responsibility for the environment as 'self'. The socio-historical paradigm is defined by the perspectives on the world held by the poor. The spirituality emerging from within this paradigm is initiated through encounter with Jesus. It is concretized in a preferential option for the empowerment of the poor, which facilitates and sustains the integration of 'self' and the environment. An examination of the Latin American base Christian communities shows the characteristics of Church life and structure which facilitate the Church becoming the locus of development towards authentic personal and social liberation. The structure of the Church of the Province of Southern Africa is evaluated in this light, in order to encourage clergy and laity to rise towards their full personhood in God.

The Kairos Document ('KD' or 'Document') burst onto the socio-political and ecclesiastical scene in South Africa in 1985, presenting to churches, communities-of-faith and individuals the challenge of a decisive moment in the history of Christian opposition to Apartheid. The nature and extent of reactions and responses to the document exceeded the authors wildest dreams and most optimistic of expectations. This study traces the contours and discerns the patterns of reactions against and resonances with the Document in South Africa and within the international ecumenical community. The main focus of this research, however, is on the propensity and capacity of the institutionalised churches - and in particular the English-speaking churches in South Africa - to respond positively and constructively to a prophetic challenge, such that which emanated from the KD and the subsequent Kairos movement. One of the English-speaking churches, the United Congregational Church of Southern Africa (UCCSA), is singled out in this thesis and subjected to an extended examination and analysis, relative to its response to the challenge of the Document. The main reason for this special reference to the UCCSA is that this church denomination had embarked on a major process of ecclesiastical and denominational transformation in its response to the challenge of Kairos. It is 'upon this process of transformation within the UCCSA that I seek to critically reflect and to draw some learnings from the prophetic legacy of the Document. The UCCSA also happens to be the church denomination in which I have been nurtured in Christian faith, practice and ministry. The work, worship and witness of this church is therefore the primary frame of reference and ecclesiastical context in which my own prophetic consciousness has been awakened and shaped. I am, as such, acutely aware that my research on the responses to the KD by the UCCSA is being undertaken from the perspectives of an insider and that my passion for and commitment to the prophetic role of the Church makes me no neutral observer. It is my contention, however, that the above factors neither compromise nor diminish the academic credibility and ecumenical significance of this study. On the contrary, my strategic positioning within the UCCSA enables me to undertake such research from a privileged vantage point of first-hand experience, readily accessible data and greater understanding which derives from such close proximity. Needless to say, I shall endeavour to be as rigorous and critical as possible in my appraisal of the UCCSA's response which, in the final analysis, is an integral part of my overall critique of the nature of the churches' responses to the prophetic challenge of the KD. / Thesis (Ph.D.) - University of Natal, Pietermaritzburg, 1998.