Text in German / This doctoral thesis deals with the changes the youth grapple with in Southern Ghana today. These changes permeate all fabrics of society, from the traditional society with its values to the modern society that is undergoing radical social changes. The First Part presents to the reader the traditional Akan Society. It points out how it has assisted young people to get into the world of the adult. It gives an insight into the traditional religions, the rites and practices associated with them and their relation to young people. The Second Part deals with the History of the Presbyterian Youth Work from its inception to the present day. The Presbyterian Church of Ghana was set up in the early 20th Century from the toils of the Basel Mission and the United Free Church of Scotland. This new Christian way of life brought a clash between two world views: the traditional African Religion (ATR) and the Christian Religion that brought about, so to say, farreaching consequences to the culture and the development of the country. Part three focuses attention on the present changes in the Ghanaian Society. It shows the effects of migration and the economic conditions on the Ghanaian Society at the turn of the 21st Century especially for young people. Part four sums up the findings and discusses them on the basis of two leading concepts: Contextualization and Identity. I evaluated a contextualization project of a church parish in southern Ghana. Here are, in my opinion, the first signs that could show the way into the future, i.e. a way of preaching the Gospel within the context of the traditional mindset of the local people by taking into account the Ghanaian Culture and with due regard to the feelings of the youth. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

Chapter 1 describes practical theology as a communicative operational science and stresses how important it is that a hermeneutical and narrative approach compliments it. It is shown that pastoral work must be launched from the church community. The premise is that the Enlightenment paradigm causes a reductionistic, individualistic and denominational approach to pastoral work. A holistic, comprehensive and ecologically orientated approach is proposed. Chapter 2 discusses the need for an ecosystemic approach as a metaparadigrn for practical theology in terms of the move away from the Newtonian view of science and the post-modem critiques of a technocratic society. This is supported by developments in systemic family therapy, constructionism and community psychology. Chapter 3 describes an interrelated ecclesiology as a base theory for practical theology and pastoral work with reference to the church's interrelation with society and the need to include an anthropology as part of an ecclesiology. This interrelationship implies that the serving (diakonia) and caring (koinonia) functions of the church should converge, forming a diaconal pastorate. In chapter 4 the secularised modem world-vie\v and the traditional African world-view, both functioning in South Africa, are employed to shed light upon the importance of the concept community for the church's pastoral work. The term community is broadened to include the idea of networking, emphasisingg that community is more than geographical proximity. Chapter 5 is a quantitative investigation. by means of a questionnaire, of the views (ecosystemic/non-ecosystemic) of pastoral workers regarding the church and of pastoral work. Chapter 6 discusses the implications of a community pastoral work approach. Pastoral work has a serving-caring role, but should also function prophetically, to conscientise. sensitise and empower people. The church as a healing community must become the springboard from which pastoral actions can face the challenge of AIDS (chapter 7). This will require the church to shift its paradigm from the reductionist, individualist approach, presently prevalent in society and church pastoral actions, to an all-encompassing. holistic one. / Philosophy, Practical and Systematic Theology / Th.D. (Practical Theology)

Summaries in English and Afrikaans / Daar is gepoog om 'n omvattende, algemeen geldige maatstaf te vind waarmee enige opvoeding vir outentisiteit geevalueer kan word. Die moontlikheid dat die "essensiestruktuur van behoorlike volwassenewees en van opvoedingsdoel" (ES) hieraan voldoen, is ondersoek. Die genoemde essensiestruktuur (ES) is in 'n modeldiagram CESM) saamgevat. Dit bevat die volgende essensies: 'religiositeit', die 'etiese', 'affektiwiteit', 'liggaamlikheid'. 'nasionaliteit' (insluitende 'kulturaliteit'. 'historisiteit' en die 'politiese'), die 'estetiese'. 'individualiteit'. 'sosialiteit'. die 'ekonomiese'. 'vryheid'. 'gesag'. 'taal' en 'redelikheid'. asook die sewe normbeelde wat 'n substruktuur van die 'etiese' is. 'Religiositeit' is hierargies die mees belangrikste essensie. gevolg deur die 'etiese'. Aldie ander essensies verkeer op 'n derde niveau van belangrikheid. Om outentiek te wees behoort 'n opvoedingseksemplaar aan boge noemde hierargie te voldoen. Elk van die genoemde essensies is verduidelik, asook hulle samehangende verbandhoudendheid binne die ESM. Die harmonie binne hierdie gestruktureerdheid is van deurslaggewende belang vir die begryping van outentisiteit by opvoeding. 'n Evalueringsmetode. bekend as ''essensiestruktuur-analise" (ES-analise). is uit bogenoemde deur die navorser ontwikkel. 'n Uiteensetting van mikro-. meso- en makro ES-analise is oak verstrek. Beskrywings van eksemplare van opvoeding en van aanverwante opvoedingsaangeleenthede word in die lig van die ESM geanaliseer. Hoe meer 'n opvoedingseksemplaar ooreenstem met die ESM hoe nader beweeg dit aan outentisiteit. en omgekeerd. Ter illustrasie van die toepassingsmoontlikhede van ES-analise is die mensbeskouing van C.K. Oberholzer. die kindbeskouing van J.C. Coetzee. die Christelike lewensopvatting, die wereldbeskouing van Albert Schweitzer en die opvoedingsleer van die Klassisisme aan ES-analises onderwerp. Die Christelike lewensopvatting kon as outentiek geevalueer word, terwyl die mensbeskouing van Oberholzer. die kindbeskouing van Coetzee en die wereld beskouing van Schweitzer naby aan outentisiteit beweeg. Die opvoedingsleer van die Klassisisme vertoon heelparty essensie-diskrepansies. Die hipotese, dat ES-analise 'n betroubare evalueringsmaatstaf vir outentieke opvoeding kan wees, is bevestig. Derhalwe kon die aanwending vanESanalise oar 'n wye spektrum aanbeveel word. byvoorbeeld by histories opvoedkundige eksemplare, godsdienslere. skoolstelsels en meegaande kurrikula en by die ontwikkeling van opvoedingsprogramme. Die huidige opvoeding en kon temporere leefwyse kan in die toekoms verbeter word indien ES-analise daadwerklik toegepas sou word. / An effort was made to find a universally valid criterion to evaluate any education for authenticity. The "essence-structure of proper adulthood and of education-aim" (ES) was investigated in this regard. This essence-structure (ES) was condensed in a model diagram (ESM). It includes the fo 11 owing essences: · re 1 i gi ousness · , the · ethi ca 1 ' , · affec tiveness'. 'bodiliness'. 'nationality' ('culturality'. 'historicity' and the 'political'), the 'aesthetical'. 'individuality', 'sociality·. the 'economical'. 'freedom·. 'authority'. 'language' and 'rationality'. as well as the seven norm images - a substructure of the 'ethical'. Hierarchically 'religiousness· is the most important essence. followed by the 'ethical·. All other essences exist on a third 1 eve 1 of importance. To qualify as authentic an exemplar of education ought to comply with the above-mentioned hierarchy. Each of the essences and their interrelatedness within the ESM were discussed. The harmonious co-existence within this structuredness is of paramount importance in understanding educational authenticity. Emanating from the above-mentioned an evaluation method. known as "essence structure-analysis" (ES analysis). was developed. Micro. meso and macro-ESanalysis were also explained. Descriptions of exemplars of education and of educationally related matters are analysed using the ESM as the criterion. The more an exemplar corresponds with the ESM. the more it re sembles authenticity, and vice versa. To demonstrate the application potential of ES analysis C.K. Oberholzer's view of man. J.C. Coetzee's view on childhood. the Christian life-view. Albert Schweitzer's world-view and the educational doctrine of the Classicism were subjected toES analyses. The Christian life-view could be evaluated as authentic. while Oberholzer's view of man. Coetzee's view on childhood and Schweitzer's world-view are resembling authenticity closely. The educational doctrine of the Classicism revealed several essence discre pancies. (viii) The hypothesis. that ES analysis can be a reliable evaluation criterion for authentic education. was confirmed. It could thus be recommended that ESanalysis be implemented over a broad spectrum. for example when studying historico-educational exemplars. doctrines of religion. school systems and curricula and assisting in developing educational programs. The contemporary education and way of life can be ameliorated in the future if ES analysis is applied actively. / Educational Studies / D.Ed. (Philosophy of Education)

The goals of the present dissertation are twofold: 1) to bring back into the literary thought the notion of "world view", which has been largely discredited due to its abusage in the context of official Marxism during the socialist era, and 2) to affirm the usefulness of the notion of "world view" in the literary practice. The thesis is structured so as to meet the goals: the first chapter presents several probes of the usage of the phrase "world view" and definition discussions related to it. In this framework, the "scientific world view" from the socialist era is then confronted with a range of other definitions of the notion, such as F. X. Šalda's "view of life and world". In the second chapter, I present my approach to this notion, aimed at serving the purposes of current literary research. Firstly, I distinguish the notion of "world view" from the notions of "mentality" and "ideology", and secondly, following the research of The Worldviews Group (Brussels) I propose my own definition of world view. Since the Group does not deal with actual interpretations of literary texts, I make use for the intended purpose of an updated and slightly modified concept of Terry Eagleton, originally published within the monograph Criticism and Ideology (1976). What is essential is foremost to differ between a)...

The aim of this essay is to examine the significance of the concept of sanctification in biblical theological reflection on economics through a comparative textual study. The theologians analyzed are Albino Barrera, Wayne Grudem, and Kathryn Tanner. In what way are their biblical and systematic theologies of economics related to their understanding of the concept of sanctification? What is the relationship between sanctification and the Bible’s words on economics? In a broader perspective, the essay aims to reflect on how the concept of sanctification can be viewed and enunciated in the light of a capitalist economic system. The theologians used in the essay all have their origins in disparate theological discourses, Christian communities, and academic disciplines. Barrera is a biblical scholar, economist and a priest in the Catholic Church. In Biblical Economic Ethics, Barrera writes an economic theology with an emphasis on social justice. Grudem is a Calvinist Baptist biblical scholar and systematic theologian, active in conservative evangelical theological discourse. In Politics according to the Bible, Grudem presents his biblical theology on politics and society. Tanner is a systematic theologian in the Episcopal Church, active in the disciplines of feminist and constructive theology. In Christianity and the New Spirit of Capitalism, she critiques the economic paradigm she describes as the new spirit of capitalism. Barrera, Grudem, and Tanner all make different readings of what the Bible has to say about economic life. Grudem actively endorses the economic system of today, while Barrera and Tanner have a more critical voice. Barrera sees sanctification as a gift of divine friendship from God. Grudem views sanctification as what comes after conversion from sin and the blessings granted by God. Tanner means that sanctification takes place through the work of the Spirit and by Jesus’ gift of a life in holiness. Through the essay a connection has been established between a person’s view on sanctification and their biblical theology on economics. Barrera’s, Grudem’s, and Tanner’s biblical theology on economics is closely connected to their understanding of the concept of sanctification. There seems to be a connection between the biblical material that is being analyzed, how it is analyzed, and what is being left out. A central finding in the essay is the connection between the understanding of sanctification as either a gift or a reward.

This study focuses on Bruegel's parodic legacy in the picaresque tradition. It is based, on the one hand, on visual rhetoric, visual parody, and the poetics of epideictic rhetoric; and, on the other, on the interaction between epideictic rhetoric's salient features and the Bruegelian themes of camivalisation, the satirising of human folly, and the ontic order of the World Upside Down topos as organising principles. The relationships between the above themes are chronologically traced in various disguises in pictures by representative picaresque artists from the sixteenth to the twentieth centuries: i.e., in Bruegel, Steen, Hogarth, Daumier, and Grosz. Each of these picaresque artists battled with their own times, parodying the paradigmatic targets of the high mode, in both social and genre hierarchy, and in doing so revealed the complexities of the above themes at work within an ever changing context-bound rhetoricity. / Art History, Visual Arts & Musicology / Thesis (D.Litt. et Phil.)

This study focuses on Bruegel's parodic legacy in the picaresque tradition. It is based, on the one hand, on visual rhetoric, visual parody, and the poetics of epideictic rhetoric; and, on the other, on the interaction between epideictic rhetoric's salient features and the Bruegelian themes of camivalisation, the satirising of human folly, and the ontic order of the World Upside Down topos as organising principles. The relationships between the above themes are chronologically traced in various disguises in pictures by representative picaresque artists from the sixteenth to the twentieth centuries: i.e., in Bruegel, Steen, Hogarth, Daumier, and Grosz. Each of these picaresque artists battled with their own times, parodying the paradigmatic targets of the high mode, in both social and genre hierarchy, and in doing so revealed the complexities of the above themes at work within an ever changing context-bound rhetoricity. / Art History, Visual Arts and Musicology / Thesis (D.Litt. et Phil.)

The thesis of this study is that both Pentecostal and non-Pentecostal churches can grow at a time when only the Pentecostal churches have grown. The stagnation that has occurred in many ''mainline" churches.need not be allowed to increase or continue. In Venda (Northern Province) both the Lutherans and the Pentecostals have enjoyed visible growth. Chapter 1 introduces the thesis, the choice of the study area, the objectives of the study, and the typology, methodology and relevance of the study. Chapter 2 looks at the history and socio-economic backgrowtd of the Vhavenda. Chapter 3 describes traditional Vhavenda beliefs and rituals. The Vhavenda world-view is different from that of the West but closer to that of the East and the Bible. Chapter 4 concentrates on missionary Christianity in Venda and briefly discusses the missionary methods adopted by the Berlin Missionary Society. Chapter 5 discusses the coming of Pentecostalism to South Africa and Venda. Chapter 6 examines how the Lutherans and the Apostolic Faith Mission church conducted their mission during the "maturation of Apartheid'' in Venda. Major events in the collision between apartheid and the Vhavenda are highlighted. Chapter 7 discusses the unfinished work of the church in Venda. Chapter 8 examines the challenge for Christian mission in the twenty-first century. / Christian Spirituality, Church History and Missiology / D.Th (Missiology)

The thesis of this study is that both Pentecostal and non-Pentecostal churches can grow at a time when only the Pentecostal churches have grown. The stagnation that has occurred in many ''mainline" churches.need not be allowed to increase or continue. In Venda (Northern Province) both the Lutherans and the Pentecostals have enjoyed visible growth. Chapter 1 introduces the thesis, the choice of the study area, the objectives of the study, and the typology, methodology and relevance of the study. Chapter 2 looks at the history and socio-economic backgrowtd of the Vhavenda. Chapter 3 describes traditional Vhavenda beliefs and rituals. The Vhavenda world-view is different from that of the West but closer to that of the East and the Bible. Chapter 4 concentrates on missionary Christianity in Venda and briefly discusses the missionary methods adopted by the Berlin Missionary Society. Chapter 5 discusses the coming of Pentecostalism to South Africa and Venda. Chapter 6 examines how the Lutherans and the Apostolic Faith Mission church conducted their mission during the "maturation of Apartheid'' in Venda. Major events in the collision between apartheid and the Vhavenda are highlighted. Chapter 7 discusses the unfinished work of the church in Venda. Chapter 8 examines the challenge for Christian mission in the twenty-first century. / Christian Spirituality, Church History and Missiology / D.Th (Missiology)