Masters Degrees (Systematic Theology and Ecclesiology)
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Browsing Masters Degrees (Systematic Theology and Ecclesiology) by browse.metadata.advisor "Marais, Nadia"
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- ItemAm I my body? : a critical analysis of Elisabeth Moltmann-Wendel's theological anthropology(Stellenbosch : Stellenbosch University, 2019-12) Van Zyl, Fralene; Marais, Nadia; Stellenbosch University. Faculty of Theology. Dept. of Systematical Theology and Ecclesiology.ENGLISH ABSTRACT: This study’s goal of constructing a meaningful theological language that can speak to the experiences of people, especially women, who face reproductive health issues. The point of departure for this study is to situate the research within the broader field of Theological Anthropology with a specific focus on Body Theology. This departure point asks the question of how ‘body’ was portrayed in classic Theological Anthropology as well as in the work of more contemporary anthropological scholars. Necessary for this departure is also the interrelation between Theological Anthropology and Gender and very importantly how Theological Anthropology relates to Body Theology. Body Theology places the ‘body’ central and emphasises the importance of embodiment over disembodiment. This study moreover offers an in-depth discussion on the theological work of Elisabeth Moltmann-Wendel, how her work fits into the field of Theological Anthropology and how she portrays the body in the anthropological tension of ‘having’ and ‘being’ a body. For Moltmann-Wendel the body plays a crucial role in the life and ministry of Jesus. She therefore argues for a Theology of Embodiment in her book, ‘I am My Body’. This book forms an important part of this study. A critical analysis of ‘I am My Body’ will be integral in asking the question if the work of Moltmann-Wendel can contribute to life-giving, affirming and liberative theological language that can be utilised in discussions surrounding reproductive health.
- ItemCreation and salvation? : a critical analysis of South African ecotheology(2018-11) Whitcomb, Michael Dean; Marais, Nadia; Stellenbosch University. Faculty of Theology. Dept. of Systematic Theology and Ecclesiology.ENGLISH ABSTRACT: The accelerated rate of global climate change has been investigated by many seeking to understand its origins. In 1967 Lynn White Jr. published a short article in Science journal entitled “The Historical Roots of Our Ecological Crisis” wherein he claimed that attitudes of domination towards nature perpetuated and legitimized by Medieval Christianity, in conjunction with the power to destroy the environment provided by the progress of Western science, were to blame for the 20th century ecological crisis. This profoundly affected theology, as a causal link had been drawn between Christianity and the environmental issues in the world. Having led to the development of ecotheology, it can be argued that all work within this field is, in a way, a response to White. Thus, this project orients itself as part of that response, as it investigates the relationship between two doctrinal loci that have been affected by White’s accusation, namely creation and salvation. This discussion is carried out by means of a critical rhetorical analysis of the interaction between these loci in the work of three theologians. As the scope for this discussion, these theologians, Ernst Conradie, Klaus Nürnberger, and Jaap Durand all write from within a South African context, and all work within the discipline of systematic theology. Each has a distinct approach to how they make sense of the complex relationship between salvation and creation, and this inner logic is explored by focusing on select publications that highlight each theologian’s theological methodology. Comparisons and contrasts are drawn between the three as the discussion asks what the implications of each is for ecotheology in developing a relevant and practical theological response to the pressures of the climate crisis and the underlying accusation by White. Furthermore, this project asks what these three perspectives on salvation and creation mean for ecotheology in a South African context.
- ItemThe disabled God? : a citical analysis of disability theologies(Stellenbosch : Stellenbosch University, 2019-04) Stanley, John M.; Marais, Nadia; Stellenbosch University. Faculty of Theology. Dept. of Systematic Theology and Ecclesiology.ENGLISH ABSTRACT: The subject of discourse and in question in this thesis is “the disabled God”: What does the image of the disabled God consist of and portray? Issues surrounding disability within the Christian church have been intensely debated of late. Hence, a critical study of the image of the disabled God is needed. Understanding the image of the disabled God may allow people to experience liberation, since the issue of disability seems to subject many disabled persons to a critical levels of marginalisation, segregation, and oppression. Chapter 1 contains the general introduction to the thesis and provides a brief introduction to the subject of discourse. It introduces certain concepts concerning the creation of human beings in the image and likeness of God, and a challenge to the church to ask herself what the image of God is like. It asks whether the church is influenced and follows the dictates of cultural myths and the societal norms within which human beings live. In addition, it asks why those with disabilities are considered not fit for society. Charismatic preachers and motivational teachers often preach messages that are demeaning to vulnerable persons with disabilities, claiming that persons with disability are hindered from experiencing healing because they could either not activate their faith or probably have sin in their lives. These messages are not too far from cultural myths and the societal norms which have crept into the church with messages that portray God as omnipotent, omniscience and omnipresent only, thereby contaminating a sound biblical hermeneutic which also portrays God as vulnerable, weak and disabled, a God who became vulnerable and disabled through Jesus Christ. To portray God as only powerful and perfect, is a subjection and undermining of who God is. God is the creator of all human beings in His own image and likeness, and therefore this is a call to preachers to return to a responsible biblical hermeneutic of Scripture and accurately teach and preach what the image of God consists of and portrays. Chapter 2 is a critical analysis of the image of the disabled God. Nancy Eiesland points to Jesus Christ bearing the wounds of the crucifixion even after His resurrection in His glorified body. She claims that Christ appearing with the pierced hands, feet and side, is the creation of a new humanity, which provides access for those who have been side-lined through marginaliszation and segregation. According to her Christ identified with the vulnerable and disabled when He revealed Himself to His disciples and asked them to touch His hands with wounds. This signifies solidarity with those who have disabilities and the abolition of the physical avoidance of persons with disabilities. This is a call and a challenge to the church and to society to create access for persons with disabilities so that they can be integrated into the church and society at large. Chapter 3 contains a critical analysis of the vulnerable God by Thomas Reynolds, who portrays the disabled God as vulnerable. He emphasises that for Jesus Christ to come into our world, He needed to be vulnerable, portraying Jesus as the icon of God’s vulnerable love. Reynolds does not stop at physical disability; he also considers mental disability. He asserts that all human beings are disabled, claiming that as people get older, and everyone’s disability is revealed. Therefore, he challenges medical and societal models that want to fix persons with disabilities before they can be considered “fit for use”. In this regard, he refers to the “cult of normalcy”. Reynolds claims that every human is a gift in their capacity to the other. Therefore, there is the need to open up and welcome the other. Reynolds emphasises that the image of God characterises creativity, availability, and relationality, and this image surpasses what our culture, society and even church focus on. Chapter 4 provides a critical analysis of the narrative of Shane Clifton’s life experience of profound disability due to an accident, which resulted in spinal cord injury (SCI) and left him with (mostly) no sensation from his neck downward. He was frustrated with his new life of disability even though he did not wish for death as a better option, so he embarked on a search for happiness with his condition of SCI. He had to devise a means by which he could experience happiness with SCI. Clifton declares that whether a person flourishes does not depend on a state of perfect health and on having an able body. Therefore, he turned to virtue ethics, knowing that he is created in the image of God, and knowing that God can help him to live his life with a profound disability and yet flourish. Chapter 5 draws some conclusions, provides summaries of the preceding chapters and proposes two models regarding disability and human flourishing, namely (i) reconciliation of disability with human flourishing and (ii) reconstruction of disability and human flourishing. The image of the disabled God remains a challenge to the church, charismatic preachers and motivational speakers. Overcoming this challenge requires a deliberate return to a responsible biblical hermeneutic teaching of the Word of God, through which the elusive category of the image of the disabled God is made known and through which will be discovered that the image of God is inclusive of all human beings whether abled or disabled. God came not in power to vanquish, but in weakness to help human beings in their profound state of weakness and need.
- ItemGraced, happy or virtuous? : three female theological voices on God and human flourishing(Stellenbosch : Stellenbosch University, 2014-04) Robson, Rozelle; Marais, Nadia; Smit, D. J.; Stellenbosch University. Faculty of Theology. Dept. of Systematic Theology and Ecclesiology.ENGLISH ABSTRACT: The Yale Center for Faith and Culture has held seven Consultations on God and Human Flourishing, 2007 to 2013, where it was affirmed that human relation to God is reason enough for human flourishing. The seven consultations indicate a growing conversation on God and human flourishing in theology. With this is mind the three female theologians are considered and argued to be important as participants in a conversation on God and human flourishing. The three female theologians are Serene Jones, a feminist theologian, Ellen Charry a systematic-pastoral theologian, and Jennifer Herdt, a virtue ethicist. Serene Jones is presented in the thesis as the first voice to engage theologically with the notions of happiness and human flourishing from a feminist critical position. Serene Jones argues, by means of feminist theory, that gendered constructions of women’s nature are present in readings of doctrine and Scripture. The way in which happiness and human flourishing is understood to characterise the lives of women is consequently challenged and critiqued. Due to the oppressive logic inherent in gender insensitive readings of doctrine and Scripture, Serene Jones opts for a re-reading where the agency of women is affirmed. The doctrines of justification and sanctification are re-formulated by Serene Jones as justifying and sanctifying grace. Grace is described by Serene Jones as an envelope that enfolds the substance of women, presenting women with a redemptive narrative that they are able to identify with. Serene Jones’ contribution lies in her affirmation of the graced agency of women. Ellen Charry, a female theologian who is concerned with the salutary effect of knowledge on an individual represents the second voice. Ellen Charry understands the dichotomy between goodness and pleasure established by modernity to be false. In the notion of asherism Ellen Charry seeks to bridge the gap by asserting that obedience to God’s commandments evokes both goodness and pleasure. Pleasure is described as the enjoyment of God and creation. Ellen Charry goes further by affirming that God enjoys creation when creation flourishes. A mutual enjoyment between God and creation takes place which brings about a happy disposition. Happiness accordingly is a way of life established through a particular knowledge of God attained when one obeys God’s norm for living. In addition, happiness is not just marked by an excellent life but also by the enjoyment of both God and creation. Ellen Charry contributes to the conversation by affirming that happiness is established when humans and God flourish. Jennifer Herdt, a virtue ethicist, starts with the secularisation of moral thought present since the sixteenth century. The secularisation of moral thought caused morality to be separated from its religious moorings. A shift in emphasis occurred, moving from the person doing the action to the action itself. With this shift in emphasis the possibility of virtue to bring humans into relation with God through grace was negated. The result was a recapitulated Augustinian anxiety of acquired virtue. Jennifer Herdt seeks to negate the Augustinian anxiety by returning the emphasis to the agent of the action. Jennifer Herdt delineates an account of mimetic performance, where she argues that by imitating a divine exemplar through virtue, grace progressively brings one into relation with God. Virtue is a means by which an individual partakes in and is formed by a liturgy. As virtue is practiced the agent participates in God, an act denoting happiness. Jennifer Herdt’s account of human happiness takes into consideration how virtue assimilates an agent to Christ. From the three female perspectives, happiness and human flourishing is understood to pertain to one’s relation to God, a perspective which resonates with the God and Human Flourishing Consultations. In light of the female theological contributions, the suggestion that each female theological voice may be important for a diverse conversation on God and human flourishing as well as future initiatives for God and Human Flourishing is warranted.
- ItemSalvation as healing? : an analysis of Jesse Mugambi and Mercy Oduyoye’s soteriologies in the context of African prosperity gospels(Stellenbosch : Stellenbosch University, 2017-12) Umaru, Kefas Kure; Marais, Nadia; Stellenbosch University. Faculty of Theology. Dept. of Systematic Theology and Ecclesiology.ENGLISH ABSTRACT: This thesis is a study of the doctrine of salvation with particular reference to therapeutic interpretations. Discourses about salvation often center on that which comes in the hereafter, with less emphasis on the here–and-now dimensions of salvation, which has resulted in disparities in the interpretation of salvation within Christian theology. One of these divisions come from circles that embrace the gospel of prosperity, which focuses on wealth and health as proof of salvation, which is irreconcilable with the life experiences of some believers. Therefore, it has become of the utmost importance that salvation is understood properly and more broadly to bringing clarity and avoid such disparities. With a view to presenting a farreaching perspective on salvation, the current study critically investigates the notable works of two African theologians selected from many others, whose scholarly contributions to African Christian theology in general, and salvation in particular, have been remarkable. Chapter One sets out the background to the study and introduces certain concepts that are central to the study, so as to allow coherence in the rest of the thesis. Salvation is one of the essential Christain doctrines, but misconceptions in this regard have made it difficult to ascertain or to articulate its meaning appropriately. The previous view gave rise to different ways of explaining salvation, particularly within circles that embrace the gospel of prosperity, which sees health and wealth as proof of salvation. Unfortunately, no matter how important those forms of salvation are, many believers who have experienced salvation are not wealthy and do not enjoy good health. The above perspective calls for an integrative engagement with other theologians so as to present a balanced and broader view of salvation. For the purpose of considering salvation through a much wider lens, Jesse Mugambi’s and Mercy Oduyoye’s interpretations of salvation are examined in chapters 3 and four respectively. Mugambi is a Kenyan Anglican theologian whose salvific quest centres on reconstruction as a paradigm that befits Africa in the 21st century – rather than liberation, which has often been the norm. He discusses reconstruction as a form of salvation that covers social and structural dimensions, thereby presenting an understanding of salvation that is much broader than restricting it to either salvation from sin or the acquisition of wealth and health. Oduyoye is a Ghanian Methodist theologian who focuses her research work on the well-being of women and children in particular, but also that of society. Her research concerns more than the human quest for well-being – also that of society, with particular attention to justice and equality. Shaping an enabling society where individuals are acceptedand treated with dignity would go a long way to healing many of humanity’s problems, particularly those experienced by women and children, which is considered to be a form of salvation in the context of this study. Chapter 5 draws some conclusions from the preceding chapters and suggests three models for a therapeutic interpretation of salvation, namely reconciliation, transformation, and empowerment. Concerning the prosperity gospel’s perception of salvation and that of Mugambi and Oduyoye, the study concludes that none of those approaches is wrong in itself, but all could offer a better interpretation of salvation by including other perceptions. The study suggests that none of the approaches should be followed exclusively without including others. Integration would afford a balanced view of salvation that comprises different facets of life with particular reference to the therapeutic sense. In that way, the disparity in understanding salvation can be bridged.