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Behind caring: the contribution of feminist pedagogy in preparing women for Christian ministry in South AfricaRyan, Mary Bernadette 31 May 2006 (has links)
This research investigates the complex nature of caring in relation to women in ministry, in particular when women's roles as carers are subsumed into a patriarchal agenda in the church, with negative effects for women. The thesis explores this as an ethical problem that confronts women, but also those who are training women for the ministry. It proposes that feminist pedagogy provides important insights, tools and analyses which, when incorporated into women's formation, can help to counter these negative tendencies and the way women have internalised them.
The findings of the research suggest that a critical ethic of care, which incorporates biblical principles of compassion and justice, is central to the liberating praxis of women in ministry. This has two important consequences: Firstly, it has implications for the women and how they assert themselves as moral agents of critical caring in their ministry. It suggests that in addition to the traditional caring work that women do, women also care when they seek justice by challenging the status quo understandings and practices of caring. In addition, women care when they look after themselves: when they seek healing, when they scrutinise their roles and responsibilities, and in some cases, make decisions not to care.
Secondly, a critical ethic of care has implications for theological education at the epistemological, the pedagogical and the practical levels. The findings from the empirical research, based on two case studies of a Women's Studies course, have helped to identify the kinds of changes that are necessary. These include revisioning the theological content that is taught, as well as the teaching methodologies. Changes to the institutional culture and the relationships within it are necessary so that the institutions become more welcoming and hospitable to women. This thesis suggests that educators have an ethical responsibility to prepare women with the necessary knowledge and skills for the difficult, and often uncaring, terrain of their local churches. It concludes by challenging women to take responsibility for inserting themselves into local communities of practice, as a vehicle for their ongoing formation and support once they leave the theological institution. / Philosophy, Practical and Systematic Theology / DTH (THEOLOGICAL ETHICS)
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Walking far together: Theological education and development in African pastoral formation.Wilhelm, Hans-Martin 30 May 2003 (has links)
1 online resource (388 leaves) / This study examines the intersubjectivity of issues related to pastoral
formation. It argues that a local theology of pastoral formation in the
African context is most transformative when theological education
and development are woven together in a synergistic approach. Such
a model of local theology can result from a well thought out synergy
between educational theories, developmental theories and theology. It
is further argued that equipped pastoral leaders and healthy churches
are at the heart of the process for holistic transformation. As such,
this study proposes a philosophy and praxis that relevantly addresses
the intersubjective context of leadership formation in the African
context. It intends to challenge the church in Africa to redefine its
task and itself in the face of the social problems posed on all levels of
African life. / Christian Spirituality, Church History & Missiology / D. Th. (Missiology)
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An appraisal of theological training for untrained church leaders in Sub Saharan Africa : with particular reference to the training program of Veritas CollegeWiid, Willem Jacobus 03 1900 (has links)
Thesis (DTh)--Stellenbosch University, 2002 / ENGLISH ABSTRACT: This study is an appraisal of the training program of Veritas College as an answer to
the training need of the untrained church leaders in Sub Saharan Africa, focusing on
the country of Malawi.
Partly as a result of the impact of the Church Growth Movement the number of
churches in Africa has increased significantly during the last decade. These
achievements have created a major training problem. Theological training institutions
have been unable to cope with the massive influx of church leaders. Despite
remarkable efforts by them, new methods of theological training have had to be
developed in order to fulfil the training needs of Africa. The situation in Africa has
changed due to many political and historical developments, creating a need for
Christians to be trained in how to impact their context. There is a new environment
and challenge for theological education in Africa today.
Ideally, theological education should develop all levels of Christian leadership, so that
leaders become devoted, effective and knowledgeable workers of God. The Church
has always tried to provide theological training for these workers, and has created
various educational models. Formal and non-formal education are important modes
of training, and form, together with the church, an important triangle in the provision
of learning services for the body of Christ.
Formal as well as non-formal theological training models, however, have various
weaknesses, including a tendency to dominate from the top; a fixed curriculum out of
context; an over-emphasis on a content approach; the inaccessibility of training for
the untrained church leader; the inaffordability of training for the really poor untrained
church leaders in Sub Saharan Africa. This creates a need for change in theological
training today.
Principles for an appropriate theological education for Sub SaharancAfrica should
include i) the development of local church leadership within the context, for the
context; ii) a holistic approach to theological education; iii) a focus on character
formation in leadership training; iv) training in the context of the local congregation; v) the equipping all levels of church leadership; vi) training to practise theology; and
vii) the provision of 'basic theological training'.
The training model proposed by Veritas College has an education philosophy called
"Integrated Leadership Development" (ILD). This training model is integrated into the
functioning of the local congregation and the life of the trainee. ILD also promotes an
integrated theological practice, where the trainee is taught how to practise theology.
Veritas' training program is built around the basic skills of how to do understand,
apply and communicate the Bible.
An appraisal is done of the training program of Veritas College as presented in the
Synod of Nkhoma of the Church of Central Africa, Presbyterian (CCAP) in Malawi.
From the perspective of the unique training context of Malawi and the CCAP, the
development of this program is described and evaluated in the light of the training
needs of Sub Saharan Africa. The potential of the Veritas training model to
contribute to the training need of Sub Saharan Africa is evaluated. The model has
the ability to i) present technical theological training for a semi-literate church
leadership; ii) implement basic theological training for church leaders in the local
congregation; iii) offer a theological training program not bound to many theoretical
books; iv) help semi-literate church leaders to make use of the only piece of
literature they possess, namely the Bible; and v) to teach the illiterate through an
oral medium.
It would indeed appear that Veritas is able to make a positive contribution to the
training needs of Sub Saharan Africa. / AFRIKAANSE OPSOMMING: Hierdie studie beoordeel die opleidingsmodel van Veritas College as 'n antwoord op
die opleidingsnood van die onopgeleide kerkleiers in Sub Sahara Afrika, met die
fokus op Malawi.
Gedeeltelik as gevolg van die Kerkgroei Beweging was daar gedurende die laaste
dekade 'n aansienlike groei in die aantal kerke in Afrika. Dit het gelei tot 'n geweldige
opleidingskrisis. Teologiese opleidingsinstansies kon net nie voldoen in die
aanvraag vir opleiding in die steeds toenemende kerkleierskap nie. Ten spyte van
noemenswaardige pogings om in hierdie behoefte te voldoen, was daar 'n besef dat
nuwe metodes ontwikkel sou moes word om in die nuwe opleidingsbehoeftes van
Sub Sahara Afrika te voldoen. Verder vra die benarde sosio-ekonomiese konteks in
Sub Sahara Afrika dat gelowiges toegerus word om iets aan hulle konteks te doen.
Teologiese opleiding moet daarna streef om aile vlakke van Christelike leierskap te
ontwikkel tot toegewyde, effektiewe en ingeligde werkers van God. Die kerk het nog
altyd probeer om in die behoefte vir opleiding van hierdie werkers te voorsien deur in
'n verskeidenheid van opleidingsmodelle te voorsien. Formele en informele onderrig
vorm saam met die kerk 'n belangrike driehoek in die voorsiening van
opleidingsdienste vir die liggaam van Christus.
Formele en informele teologiese opleidingsmodelle toon verskeie tekortkominge,
insluitend 'n geneigdheid om voor te skryf van bo af; 'n vasgestelde kurrikulum wat
nie konteksgetrou is nie; die ontoeganklikheid van opleiding aan die onopgeleide
kerkleier; en duur opleiding vir die arm kerkleiers in Sub Sahara Afrika. Dit alles
skep die behoefte aan 'n nuwe benadering in teologiese opleiding vandag.
Sekere beginsels word voorgestel vir 'n toepaslike teologiese opleiding in Sub
Sahara Afrika vandag, insluitend i) die ontwikkeling van plaaslike kerkleierskap binne
die konteks, vir die konteks; ii) 'n omvattende benadering tot teologiese opleiding; iii)
'n fokus op karakterontwikkeling in leierskapsopleiding; iv) opleiding binne die
konteks van die plaaslike gemeente; v) die toerusting van aile vlakke van kerkleierskap; vi) opleiding om teologie te kan beoefen; en vii) die voorsiening van
'n 'basiese teologiese opleiding.'
Die opleidingsmodel wat Veritas College aanbied se opleidingsfilosofie word
saamgevat as "Geinteqreerde Leierskaps Ontwikkeling"'(GLO). Hierdie
opleidingsmodel is qemteqreer in die funksionering van die plaaslike gemeente en
die lewe van die opgeleide persoon. GLO bied ook 'n qeinteqreerde teoloqiese
praktyk aan, waar die student geleer word hoe om teologie te beoefen. Veritas se
opleidingsprogram is ontwikkel rondom die basiese vaardighede hoe om die Bybel te
interpreteer toe te pas en aan te wend vir effektiewe kommunikasie.
Binne die konteks van die Nkhoma Sinode van die Church of Central Africa,
Presbyterian (CCAP) in Malawi vertoon die opleidingsprogram van die Veritas
College potensiaal. Dit het die verrnoe om i) 'n tegniese teologiese opleiding aan te
bied op die bevatlikheidsvlak van die laaggeskoolde kerkleierskap; ii) 'n basiese
teologiese opleidingsprogram vir die kerkleiers binne 'n plaaslike gemeente te
implementeer; iii) 'n opleidingsprogram wat nie gebind is aan baie handboeke vir die
aanbieding van opleiding vir laaggeletterde kerkleiers; iv) laaggeskoolde kerkleiers
te help om die enigste boek in hul besit, die Bybel, beter aan te wend; en v) om die
ongeletterders mondelings te onderrig.
Dit Iyk dus inderdaad of Veritas wei 'n bydrae kan lewer tot die opleiding van die baie
onopgeleide kerkleiers in Sub Sahara Afrika.
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Transforming theological education in the Church of the Province of Uganda (Anglican)Hovil, R. Jeremy G. 03 1900 (has links)
Thesis (DTh)--University of Stellenbosch, 2005. / ENGLISH ABSTRACT: This study presents a practical-theological examination of the changing face of theological
education in the Church of Uganda (COU). It explores the hypothesis that both the
effectiveness of the Church’s training and its mission are inextricably tied to their
responsiveness and integrity in the midst of multiple transitions.
As an example of practical theology, it identifies itself with the praxis-centred stance of the
contemporary practical theology movement, an identification that makes it both action-oriented
and contextual. The action-oriented nature of the research is introduced in Chapter
One, where it is described using social-science categories, and is developed in Chapter Two
through an introduction to a specific theological framework for transforming theological
education. This framework guides the study along practical, biblical, missional and local
lines.
The contextual concern is maintained throughout the study. Chapters Three, Four and Five
draw on an extensive primary database and explore the Ugandan context from the socioeconomic,
socio-cultural and ecclesiastical perspectives. That contextual analysis is shaped
by, and continually connects with the concerns of theological education and those chapters
raise and explore a number of issues. These include socio-economic challenges such as
dramatic regional variation and demographic change, the need for theological education to
connect with culture, particularly in relation to its heterogeneity and its oral-literary nature,
and the significance of the unique narrative and identity of the COU for its theological
education.
However, through the synthesis of these contextual findings, two dominant requirements for
the transformation of theological education in the COU emerge, namely integration and
flexibility. The history, curriculum, pedagogy and structures of theological education in the
COU are then evaluated in Chapters Six and Seven in the light of those two requirements, as
well as from the perspective of the discipline of curriculum development. The analysis
recognises where recent developments in the sphere have already begun to incorporate these
values, but it also highlights the need for more radical transformation.
With this in mind, Chapter Eight then examines the implementation of a recent model of
training, Integrated Leadership Development (ILD), into the COU. It suggests that ILD is not
only a valuable programme of transformational training in itself, but that it also serves as a
pointer to and catalyst for wider changes in the education programmes of the COU.
Finally, the study concludes by synthesising the findings into a dynamic curriculum
development model for use in transforming theological education in the COU. Furthermore,
the application of the model demonstrates its relevance and generates some specific strategic
recommendations for change. As such the study contributes to both the local and global
discourse on theological education, and to the field of practical theology. / AFRIKAANSE OPSOMMING: Hierdie studie is ‘n prakties-teologiese ondersoek wat die veranderende gelaat van teologiese
opleiding in die Anglikaanse Kerk van Uganda navors. Die navorsing ondersoek die hipotese
dat beide die effektiwiteit van die kerk se opleiding sowel as sy roeping integraal verweef is
met die kerk se vermoë om met integriteit te reageer op die stroom van veranderinge
waarmee dit gekonfronteer word.
As praktiese-teologiese ondersoek volg dit ‘n praxis-georiënteerde, kontekstueel betrokke
benadering. Hoofstuk een lei dit in, stel die probleem en hipoteses en verduidelik voorts die
sosiaal-wetenskaplike aard van die studie. Die tweede hoofstuk beskryf ‘n bepaalde
teologiese raamwerk vir die transformasie van teologiese opleiding. Dié raamwerk begelei
die studie prakties, bybels, missionêr en kontekstueel.
Die studie ontwikkel kontekstueel. Hoofstukke drie tot vyf gebruik belangrike primêre
navorsingsdata wanneer dit die Ugandese konteks uit verskillende verbandhoudende
perspektiewe beskryf: sosio-ekonomies, sosio-kultureel en ekklesiologies. Die analises is
voortdurend in dialoog met die sentrale tema van teologiese opleiding wat van verskeie
hoeke oopgedek word. Wat uitstaan is die sosio-ekonomiese uitdagings wat teweeggebring is
deur die demografiese veranderings wat plaasgevind het. Die belang van die verband tussen
teologiese opleiding en die kulturele situasie word hoe langer hoe skerper belig en mens
besef die implikasies van die land se kulturele heterogeniteit en sy mondelinge tradisie. Dit
het ‘n bepalende effek or die storie van die Anglikaanse Kerk in Uganda en die aard van sy
teologiese opleiding.
Die sintese van die kontekstuele analise wys twee wesentlike vereistes vir die
transformasieproses van teologiese opleiding in die kerk uit: integrasie en soepelheid. Die
geskiedenis, kurrikulum, opvoedkunde en strukture van teologiese opleiding in die
Anglikaanse Kerk in Uganda word in Hoofstuk Ses en Sewe in die lig van die twee vereistes
ge-evalueer. Dit word ook getoets aan die vereistes van kurrikulum ontwikkeling. Die
analise wys daarop dat resente ontwikkelinge in die vakgebied reeds geïnkorporeer is in die
praktyk, maar toon aan dat radikaler stappe nodig is.
Teen die agtergrond toon Hoofstuk Agt aan hoe die model van Geïntegreerde Leierskap
Ontwikkeling in die kerk geïmplementeer word. As sodanig toon dit aan dat Geïntegreerde
Leierskap Ontwikkeling ‘n waardevolle transformasiegerigte opleidingsprogram is wat die
weg kan aantoon vir verreikende veranderinge in die opleidingsprogramme van die kerk.
Die studie sluit af deur die bevindinge van die studie saam te voeg in ‘n dinamiese model vir
kurrikulum ontwikkeling wat die transformasieproses in teologiese opleiding in die
Anglikaanse Kerk van Uganda kan begelei. Die toepassing van die model wys reeds die
toebaarheid daarvan uit en genereer voortdurend belangrike strategiese voorstelle op die pad
van die transformasieproses in teologiese opleiding. As sodanig lewer dit ‘n praktiesteologiese
bydrae in die plaaslike en globale gesprek oor teologiese opleiding.
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Walking far together: Theological education and development in African pastoral formation.Wilhelm, Hans-Martin 30 May 2003 (has links)
1 online resource (388 leaves) / This study examines the intersubjectivity of issues related to pastoral
formation. It argues that a local theology of pastoral formation in the
African context is most transformative when theological education
and development are woven together in a synergistic approach. Such
a model of local theology can result from a well thought out synergy
between educational theories, developmental theories and theology. It
is further argued that equipped pastoral leaders and healthy churches
are at the heart of the process for holistic transformation. As such,
this study proposes a philosophy and praxis that relevantly addresses
the intersubjective context of leadership formation in the African
context. It intends to challenge the church in Africa to redefine its
task and itself in the face of the social problems posed on all levels of
African life. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)
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The development of theological education in the theological colleges of the Church of England and of the Protestant Episcopal Church in America, 1900-1950Walters, Sumner January 1957 (has links)
No description available.
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Theological education by extension for parishioners : developing a curriculumSamuel, Selvanayagam Donald 11 1900 (has links)
Theological Education by Extension (TEE) for parishioners is the general area of study. However, focus is placed on the developing of a curriculum, particularly on the problems and challenges around developing of a relevant TEE
curriculum. Four different TEE programmes in Botswana were studied. The findings showed that problems were experienced by respondents and others who are involved in TEEs in Botswana. The respondents could identify and describe some of such problems and challenges. Therefore the researcher could arrive at the
following conclusion:-
Students, staff and all other parties of a TEE must collectively and fully participate in the developing of the curriculum. Moreover, the socio-cultural context influences TEE curriculum; therefore, students need to be trained to respond to such influences in their life situations. Once again, it is important that the curriculum policy and the process of planning take into account of some basic concerns like the theological presuppositions, aims and objectives and basic commitments or foci behind the curriculum. If these concerns are well attended, a
more relevant TEE curriculum can be developed. / Philosophy, Practical & Systematic Theology / Th. M. (Practical Theology)
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Prakties-teologiese teorie vir leierskap vanuit 'n kerkgroei perspektiefBasson, Gert Johannes 11 1900 (has links)
Text in Afrikaans / Die kerk, in sy bree gesien, is tans in 'n 'nie-groei-kultuur' vasgeval. Daar is by min gemeentes 'n opregte las vir verlorenes te bespeur. Leiers het 'n gemaksone van professionalisme en instandhouding betree waar die groei van gemeentes me hoog op hul agenda geplaas word nie. Hierdie instandhoudingsingesteldheid en derhalwe 'n uitsluitlik na-binne-gerigte bedieningsfilosofie, het grootliks tot geringe groei en soms ook agteruitgang bygedra. Die omvangryke veranderinge in die samelewing gaan nie deur die kerk vrygespring word nie. Vandag kan kerke nie meer vanselfsprekend op die tradisionele ondersteuning en lojaliteit van mense sowel as die
samelewing aanspraak maak nie. Die kerk is in 'n groot mate uitgeskuif en geniet nie meer dieselfde kollig as in die verlede nie. Groot 'kerklike grondgebied' is reeds afgestaan.
Leiers is deel, en gevolglik ook 'n produk, van die huidige kerklike situasie waar belangeloosheid ten opsigte van gemeentegroei dikwels 'n algemene verskynsel is. Vanwee strukture soos die herder-kudde-model, is lidmate vir jare buite bedieningsgeleenthede gehou. Die bediening was as die verantwoordelikheid van leiers beskou. Die rol van lidmate is tans besig om groot veranderinge te ondergaan, aangesien gewone lidmate toenemend in dienswerk opgeneem word. Vrae wat reeds gevra word, is: Wat gaan die unieke rol van leiers in die toekoms wees? Wie is vir groei-inisiatief verantwoordelik?
Die probleem waarmee leiers tans te make het, is hul behendigheid om die uitdagings en eise van 'n nuwe kerklike paradigma te ontmoet, veral in 'n mondering wat vir 'n uitgaande paradigma bedoel is. Baie kritiek word teen opleidingsmodelle gerig, maar wesenlik is die probleem in 'n gevestigde "mind-set" gesetel.
Groeiende gemeentes wereldwyd toon dat hul leiers 'n sleutelrol in die groeipotensiaal van die gemeente speel en leiers van hierdie gemeentes het die voortou geneem om nuwe moontlikhede en modelle van leierskap uit te stal. Daar sal totaal nuut oor leierskap gedink moet word indien ons die groei van gemeentes ten doel het. In hierdie navorsing word leierskaptendense in die algemeen, asook leierskaptendense spesifiek in groeiende gemeentes, ondersoek. 'n Teorie vir 'groei-leierskap' word dan hieruit ontwikkel en aangebied. / The church is not experiencing a lot of growth at the moment. A number of congregations have no urge to find the lost ones. Growth is not a priority, due to leaders maintaining instead of expanding the congregation. This philosophy to maintain resulted into an inward practice which contributed to little growth, more seriously even a decline in total membership. The numerous changes experienced by the community at large will also fall the church to victim. The church has lost support simply because of a total lack in the so-called traditional loyalty and support. The church is no more the focus
as in the past, it has been side-lined. The church has already lost greatly.
Church leaders, as such products of the present day situation in the church, have been part of this culture of non-interest in the growth of the congregation. The typical evangelistic model of shepherd and flock left the ordinary members of the congregation out in the cold. The ministry was the responsibility of the church leaders, however the role of the ordinary members of the congregation is changing as they too are becoming more involved in ministry. Questions such as the following come to the fore: What is the unique role of church leaders going to be in future? Who's going to be responsible for growth inisiatives in the church in future?
The problem facing church leaders of the day, is their total lack to meet the challenges and demands. The new evangelistic paradigm especially calls for an outgoing approach. Criticism has been given against the training of leadership but most probably the problem lies within their established mind-set".
Globally, congregations which are experiencing large growth, has proved their leaders to play a paramount role in exploiting their growth potential. Such leaders were in the forefront of new leadership exhibiting the same qualities. If the growth of the various congregations is of importance, then the whole issue around leadership will have to be adapted and renewed. This research contains leadership tendencies in general, as well as leadership
tendencies in growing congregations. A theory for "growth-leadership" will be developed and presented from this. / Practical Theology / Th.D. (Practical theology)
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An ethical investigation of the teaching and practice of moral formation at St Augustine College, the College of the Transfiguration and the South African Theological SeminaryTuckey, Ethel Caroline 11 1900 (has links)
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)
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Leierskap, spiritualiteit en teologiese opleiding : histories-teologiese perspektiewe in gesprek met die lewe en werk van Dietrich BonhoefferBester, Gottlieb Christiaan 12 1900 (has links)
Thesis (MDiv (Systematic Theology and Ecclesiology))--University of Stellenbosch, 2007. / The statement of the thesis focus on the relationship decrease of the authority of the leader, the expectation of the leadership and the theological training offered in student preparation.
The researcher will attempt to answer the problems posed by the thesis statement through discourse with the 20th century theologian Dietrich Bonhoeffer. I used Bonhoeffer as an example for the problems he encountered in Germany strokes with the problem in my problem statement. This is a problem regarding the authority of the leader, the expectations of the leader and the relationship that exist between the spirituality of the leader and his/her own leadership. The manner in which Bonhoeffer incorporated the spirituality in the theological training at the seminary at Finkenwalde, posits new ideas regarding the incorporation of spirituality into today’s theological training. The figure of Bonhoeffer is chosen because of his authoritarian position and also because he exemplified the ideology of the leader’s authority.
The thesis will discuss four aspects regarding Bonhoeffer’s life and work. These aspects are discussed from a historical theological perspective. This will highlight the contribution made by Bonhoeffer with regards to the relationship that exists between leadership, spirituality and theological training.
The thesis includes an article by Bonhoeffer regarding the leadership principle and the authority of the leader. The purpose is to acknowledge the need for leadership and influence that the social-political circumstances have on the leadership expectation. Secondly I will discuss the responsibilities that the leader has to his community as well as the limitations of the office. Lastly I will discuss the authority of the leader with regards to the authority of God
Secondly I will discuss the political and congregational circumstances in Germany between 1933 and 1935 that led to the establishment of the seminary at Finkenwalde. I will also focus on the numerous challenges posed by the establishment of the seminary as a result of the limitations imposed by the German state and church. The purpose here will be to give an historical overview of the circumstances in 1930’s Germany. I will also focus on the manner in which Bonhoeffer lived out his leadership in the public debate and at the seminary at times when tremendous pressure was exerted by the state and German Evangelical Church. Thirdly I will focus on the theological manner in witch Bonhoeffer ordered his day at the Finkenwalde seminary. The purpose is to highlight the interaction that should occur between
Christians within the Christian community. Here Bonhoeffer focus on what Christian community is about, and how the day together should be spent. Thereafter Bonhoeffer discuss how a day alone should be spent. Further on he discusses the service within Christian relationships and the role that repentance and communion played within a Christian community. The purpose is to communicate the manner in which Bonhoeffer understood spirituality and its function within the community. Thereafter it also shows how Bonhoeffer was involved in the presentation of spiritual activities at the seminary. Bonhoeffer suggested that spirituality should be the foundation on which theological training is based.
Lastly I will focus on the manner in which Bonhoeffer was received by the Christian community as a theological educator. The purpose thereof is to focus on the impressions and perceptions regarding Bonhoeffer himself and the successes of his training, friendship and be-ing. This should not be regarded as critical in nature but rather as an ode to the man himself.
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