Doctoral Degrees (Systematic Theology and Ecclesiology)

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Abbot ʿĔnbāqom and Islam : the historical-theological significance of Anqäs’ä Amin’s contribution to Christian-Muslim engagement in sixteenth century Ethiopia
(Stellenbosch : Stellenbosch University, 2022-08) Bekele, Yohannes; Muller, Retief; McRoy, Andrew; Stellenbosch University. Faculty of Theology. Dept of Systematic Theology and Ecclesiology.
ENGLISH ABSTRACT: Abbot ʿĔnbāqom (1470-1565) was a Yemeni convert to Christianity. He witnessed Ethiopia's Islamic conquest by Ahmad Ibn Ibrahim al-Ghazi (Ahmad Grāñ) in the sixteenth century. Many churches and monasteries were destroyed during the military incursions, and Christians were confronted with the choice of conversion or death, with many apostatising. ʿĔnbāqom addressed this threat by writing to Grāñ to refrain and convert to Christianity, resulting in considerable correspondence with the Imam. One of the letters evolved into a Christian edition entitled Anqäs’ä Amin (The Door of Faith). This pastoral work was a call to the remnant of Christians to persevere in their faith in Christ, including a plea to those who had left the Christian fold to return. ʿĔnbāqom additionally played a prominent role in translation projects and the restoration of ecclesiastical and other literature destroyed during the invasion. This study attempts to evaluate ʿĔnbāqom’s impact on, and contribution to, Christian-Muslim engagement in sixteenth century Ethiopia. This is a historical research with a focus on ʿĔnbāqom’s magnum opus work Anqäs’ä Amin. The second chapter provides a background to the Christian-Muslim engagement before and during ʿĔnbāqom’s time in Ethiopia, followed by a chapter outlining an intellectual biography of the Abbot through the primary use of a hagiographical source in the reconstruction of his life, by creating a distinction between the ʿĔnbāqom of history and Saint of faith. Chapter four focuses on ʿĔnbāqom’s writings, especially Anqäs’ä Amin. Chapter five and six examine selected themes of the pre-modern monk's theological approach to Islam and Christian-Muslim engagement. In the past Anqäs’ä Amin has been unwarrantedly dismissed as an insignificant work. This research not only analyses Anqäs’ä Amin, but also highlights its significance, and the substantial contribution ʿĔnbāqom made. His reflections on Islam were quite ahead of his time, as attested by the most recent scholarship on the Qur’an. He had constructed his argument by starting with the Qur’anic witness of previous Scriptures and Christian doctrines, and he had explained Christian theology through the use of, and in contradistinction to, Islamic Scripture. He raised the superior position of Jesus as portrayed in the Qur’an in his engagement with Muslims. In addition, this research focuses on the neglected missiological dimensions developed by ʿĔnbāqom during his response to the military Islamic conquest. ʿĔnbāqom pioneered Christian reading of the Qur’an in sixteenth-century Ethiopia, and was the first to translate the Islamic Scripture into Ge’ez. Finally, ʿĔnbāqom’s writings had a two-fold pedagogical role: • translating Christianity to Muslims • interpreting Islam to Christians
Aksie en kontemplasie? : op weg na mistiek-profetiese gereformeerde spiritualiteit in dialoog met David Tracy en K.H. Miskotte
(Stellenbosch : Stellenbosch University, 2008-12) Hansen, Leonard Dirk; Smit, D. J.; Stellenbosch University. Faculty of Theology. Dept. of Systematic Theology and Ecclesiology.
This study concerns the relationship between mysticism and social action (widely understood, as including political and economic action), or as it was formulated for centuries in the Christian tradition: the relationship between action and contemplation. Chapter 1 differentiates between different forms of Christian spirituality. Also, the reason for this study is stated: the apparent search amongst certain contemporary Reformed Christians for a more contemplative spirituality, while preserving the socially and politically involved character of Reformed spirituality. Chapter 2 investigates the origins and evelopment of contemplation (or “mysticism”, as it is commonly called today). Taking into account the history of the meaning of the term “mysticism”, a contemporary definition is sought that would address the changes, distortions and misconceptions that have developed over the centuries. A major focus in Chapter 2 is the relationship between action and contemplation/mysticism. This issue is reviewed with reference to its history, from patristic times until approximately the time of the Counter-reformation. The extent to which distortions regarding this issue have occurred, as well as possible subsequent corrections of these, are also examined in this chapter. In Chapter 3, a short overview is given of the recent revaluation and incorporation of mysticism alongside a commitment to social action in the theology of a number of prominent “mystical-political” Roman-Catholic theologians of the 20th century. The focus then shifts to the revaluation of mysticism and the reformulation of mystical-prophetic theology in the theological project of the 20th-century North American theologian David Tracy. Of especial importance is his use of the Ricoeurian methodology of “suspicion and retrieval” to retrieve and incorporate the Christian mystical tradition into his own theology, as this forms the ethodological basis for the next chapter. Chapter 4 takes the form of an “exercise of suspicion and retrieval” with a view to find and retrieve possible mystical elements in the Reformed tradition via an investigation into the history, way of life and spirituality of the Roman Catholic contemplative monastic order of the Carthusians – specifically their tradition of manibus praedicare and the manifestations thereof. Chapter 5 focuses on the theology and spirituality of the Dutch theologian K.H. (Kornelis) Miskotte as an example of a Reformed theologian in whose theology elements of both contemplation/mysticism and social action are present. Contrary to the views of many researchers into Miskotte’s theology (as well as Miskotte himself) it is concluded that: In light of the recent, sometimes retrieved, views of mysticism by present-day scholars of mysticism – as well as those of the mystical-political theologians, especially David Tracy – Miskotte’s spirituality can indeed be seen as a form of mystical-political spirituality. This is true despite some profound differences between the mystical-prophetic theologians and Tracy on the one hand and Miskotte on the other – differences that, however, stamp Miskotte’s mystical-political spirituality as authentically Reformed.
Alfa en omega : ’n studie in die trinitariese denke van Robert Jenson
(Stellenbosch : University of Stellenbosch, 2008-03) Verhoef, Anne Hendrik; Smit, D. J.; University of Stellenbosch. Faculty of Theology. Dept. of Systematic Theology and Ecclesiology.
This study offers an overview, interpretation and critical evaluation of the theology of the Lutheran American theologian Robert Jenson. The first aim is to give an outline of his theology in such a way that the importance of the relation between God and time in his thought will become clear in this process. This study will therefore focus on specific themes in his theology and the implications for the current theological debate on time, eternity, history and God. The title was also the title of Jenson’s own early study of the work of Karl Barth, Alpha and Omega. Jenson’s theology is ecumenical by driven from the beginning to the end. He tries to formulate a theology for the one united church of the future. In his theology he thus focuses on early writers, the church fathers and on ecumenical confessions such as Nicea. He wants to get clarity why the church differs on certain points and investigates where it all started. He then brings his theology in connection with current Orthodox theologians, as well as with the Western theologians of different church traditions and tries to build on the common factors between them. His theology has an ecumenical aim, but it is first and foremost a theology written in reaction to postmodernism and especially the nihilism of his Western and primarily North-American cultural context. To find answers to these (ecumenical and nihilistic) questions, Jenson focuses on mainly three themes that will be discussed in this study: (1) the relation between time, eternity and Trinity, (2) the trinitarian identity and character of God, and (3) the importance of the narrative nature of theology. Jenson appropriates much of Karl Barth’s thought on the Trinity and on the Trinity’s relation to time and eternity but he draws much more radical implications and consequences. He therefore differs from Barth on these issues at critical points. Jenson stands in the tradition of eschatological and trinitarian theologians of the previous century and he builds his theology around these foci in order to serve his ecumenical aim. Finally the critical question is also asked whether and to what extent Jenson succeeds in his aim. It looks at the specific contributions Jenson made and which questions still remain unanswered regarding this key question for Christian faith, thought and life.
Allan Boesak en die Nederduitse Gereformeerde Sendingkerk : 'n teologies-historiese ondersoek
(Stellenbosch : Stellenbosch University, 2016-03-01) Fortein, Eugene; Vosloo, Robert; Stellenbosch University. Faculty of Theology. Dept of Systematic Theology and Ecclesiology.
AFRIKAANSE OPSOMMING: Die fokus van hierdie studie val op die rol wat Dr. Allan Aubrey Boesak as lidmaat en predikant van die Nederduitse Gereformeerde Sendingkerk (NGSK) binne dié kerk, asook binne die breër kader van die kerkstryd teen apartheid, gespeel het. Die fokus val veral op sy rol in die ontwikkeling van ‘n teologie van profetiese weerstand gedurende die tydperk 1976 tot 1990. Daarmeesaam wil ek ook die moontlike invloede op Boesak se teologie bespreek. Die argument is dat Allan Boesak, deur ‘n kreatiewe mengsel van bevrydingsteologie, swart teologie en Gereformeerde teologie, wat voortaan in hierdie studie as die teologie van profetiese weerstand bekend sal staan, nie net ‘n wending in die teologiese landskap in die laat 1970s en 1980s meegebring het nie, maar dat hy ook ‘n spesifieke raamwerk daargestel het om die ongeregtigheid en onmenslikheid van apartheid teologies aan te spreek. Met hierdie fokus in gedagte gee die navorser aandag aan ŉ aantal sleutel-episodes in die geskiedenis van die NG Kerk-familie, met spesifieke klem aan die ontwikkeling van segregasie langs die weg van ras in die Kaapkolonie (hoofstuk 2). Hoofstuk 3 bied ‘n kort oorsig oor Boesak se kinderjare en watter indruk apartheid op hom as kind gelaat het. Daar word verder gefokus op Boesak se opleiding as predikant en die ervaringe rondom die gebeure van die groepsgebiedewet by sy gemeente te Paarl. Verder word daar ook ingegaan op hoe Boesak ‘n oorsese studiebeurs bekom het en hoe die intellektuele invloede van o.a. Bonhoeffer, Calvyn en Kuyper hom gevorm het. Sy ontmoeting met Beyers Naudé en ‘n besoek aan die VSA, wat Boesak ingrypend verryk het, kom ook aan die orde. Hoofstuk 4 fokus op die periode vanaf Boesak se terugkeer uit die buiteland in 1976 tot en met die Wêreldbond van Gereformeerde Kerke (WBGK) se algemene vergadering te Ottawa in 1982. In hierdie hoofstuk word daar gekyk na Steve Biko en die opkoms van die swartbewussynsbeweging voor 1978, en dit invloed daarvan op Boesak. Verder word daar na die faktore gekyk wat daartoe bygedra het dat die Sendingkerk haar jarelange stilte aangaande apartheid in 1978 verbreek het, en die rol van die opkoms van ‘n teologie van profetiese weerstand (met Boesak aan die spits) in die verband. Hoofstuk 5 handel oor die periode van 1982 tot 1986, binne die raamwerk van die Sendingkerk se aanvaarding van die Belharbelydenis, en Boesak se rol binne hierdie konteks en tyd. Hoofstuk 6 bied ‘n analise vanaf die noodtoestande in 1986 tot die val van apartheid en die begin van die oorgang na ‘n demokratiese bedeling in 1990. Boesak se internasionale werwing van sanksies, die spanning binne die kerk, en die polemiek rondom die NG Kerk se beleidsdokument Kerk en Samelwing (1986), en sy betrokkenheid by eenheidsgesprekke, is van die sake wat in hierdie hoofstuk aan die orde kom. Hoofstuk 7 dien as die samevatting van hierdie studie, en dui ŉ aantal karaktertrekke van Boesak se teologie van profetiese weerstand aan.
Atonement and human rights? : implications of the classic Reformed doctrine of atonement for the building of a human rights culture in contemporary Malawi
(Stellenbosch : Stellenbosch University, 2009-12) Thipa, Joseph Andrew; Smit, D. J.; Koopman, Nico; University of Stellenbosch. Faculty of Theology. Dept. of Systematic Theology and Ecclesiology.
ENGLISH ABSTRACT: This study is a critical investigation of a theological basis for believers and the Church of Central Africa Presbyterian in Malawi to support a culture of human dignity and human rights, and specifically in the light of the classic Reformed doctrine of atonement, as reflected in the works of Calvin and Barth and also the Westminster Confession. It is argued in this study that the very essence of public recognition and consistent implementation of human rights is far reaching when understood in the light of the Reformed view of the atonement. In fact, in important and influential studies on human rights in ecumenical Reformed circles, the support for human rights is normally based on other doctrines. This study, however, argues that Jesus’ earthly life, sayings or parables in the Gospel narrative are all integral to the atonement process according to classical Reformed understanding, and are of great importance and relevance as a transformative power for the renewed life of the Reformed Christians in Malawi. It is argued that such a transformative power is capable of leading Reformed Christians in Malawi to a different view concerning their reception and building of a human rights culture in Malawi. Other Reformed Christian responses to human rights do provide an excellent overview of the liberating power of Christ’s cross and resurrection, and how believers may understand and affirm their vocation in light of this. However, the claim of this dissertation is that a fuller and more faithful understanding of the atonement will assist Reformed Christians in Malawi to see more clearly the importance of a culture of human rights specifically for the more faithful practice of their own Reformed faith and piety. For that reason, the research study has two research questions. The main research question investigates the relationship between the classic Reformed doctrine of atonement and human rights. The secondary question inquires about the implications of the classic Reformed doctrine of atonement for the promotion of human rights in Malawi. Hence, the research study comprises of five chapters. Chapter 1 introduces the problem being research, whilst Chapter 2 argues for a more faithful understanding of the Reformed view of the atonement. Chapter 3 provides the necessary background for the Church of Central Africa Presbyterian and its involvement in political change, and its response to the introduction of human rights and freedoms in Malawi. Chapter 4 discusses human rights in Malawi, in light of the Reformed doctrine of the atonement. The last Chapter (Chapter 5) summarizes and makes conclusions.
Augustine and Calvin : the use of Augustine in Calvin's writings
(Stellenbosch : Stellenbosch University, 2003-12) Han, Sung-jin; Coertzen, Pieter; Van Oort, Johannes; Stellenbosch University. Faculty of Theology. Dept. of Systematic Theology & Ecclesiology.
ENGLISH ABSTRACT: The aim of this research is neither to compare the theologies of Augustine and Calvin, nor to establish a theory that reveals Augustine's influence on Calvin's theology. This research, rather, endeavours to set up a bridge between two types of study on Calvin, namely studies on Calvin's use of Augustine and of Augustine's influence on Calvin's writings. In other words, our main purpose is to suggest a basic tool (or information) for further studies. Three related questions are asked: I. What comprises Augustine's uniqueness in Calvin's writings? 2. Who is Calvin's Augustine? 3. What is the relevance of this study to current research on Calvin? In Chapter 2, a brief history of earlier research regarding discussion on Calvin and Augustine from the beginning of the zo" century is presented. Then critical conversations follow. These conversations concerning our theme involve three important scholars, namely L Smits, R J Mooi and J M J Lange van Ravenswaay. Finally, a need for a converging method which has the possibility of overcoming some methodological problems that arise in studies on Calvin and Augustine is expressed. In the third chapter, the use that Calvin makes of Augustine in his own works from the first period of his writing career to the last, fifth, period is thoroughly studied (1532- 1565). Chapter 4 deals with data analyses. In between the analysis of static data and the analysis of dynamic data, Smits's study of Augustinian citations in Calvin's writings is dealt with critically to provide a basic understanding of Augustinian citations. Finally, the answers to the three related questions that are suggested in the introduction are pursued: What comprises Augustine's uniqueness in Calvin's writings? Who is Calvin's Augustine? And what is the relevance of this study to current research on Calvin. The answers will function as a bridge between the two related studies of Calvin's use of Augustine and Augustine's influence on Calvin.
Avowing truth, embodying justice : a theological analysis of truth-telling and transitional justice in South Africa
(Stellenbosch : Stellenbosch University, 2021-10-19) Van der Riet, Ryno Louis; Van der Borght, Eduardus; Vosloo, Robert; Stellenbosch University. Faculty of Theology. Dept. of Systematic Theology and Ecclesiology.
ENGLISH ABSTRACT: This study presents a theological analysis of the hermeneutic and ethical challenges of truth-telling in the pursuit of justice within the context of transitional justice in South Africa. The main research objective of the study is to deepen understanding of the exchange between theological perspectives on truth-telling for justice, and the enacted mandates of transitional justice. This exchange is drawn from the Truth and Reconciliation Commission (TRC) and is shown to have implications for the public theology of the Dutch Reformed Church in South Africa. The first chapter introduces and frames the systematic, theological rationale and methodology of the study and the chosen hermeneutical contours concerned with historical theology, Christian ethics, and public theology. A porous division is introduced between ascribing truth and constituting truthfulness, in order to test the theological argument for the embodiment of truth-telling. Naming this division is a descriptive attempt that contributes to contouring the challenges of avowing truth while embodying justice. Based on a public theological rationale and methodology, these challenges are addressed as theological problems with consequences for Christian public witness. Chapter Two and Four explore these challenges of truth and truthfulness as enacted in both the Truth and Reconciliation Commission (TRC) (Chapter Two) and in Reformed public theologies in South Africa (Chapter Four). In Chapters Three and Five, two conversation partners are chosen to aid the analysis of the challenges of truth-telling; Michel Foucault, primarily in conversation with the TRC, and Dietrich Bonhoeffer in conversation with Reformed public theologies in South Africa. The historical philosophy of Foucault on regimes of truth is taken from his Louvain lecture series Wrong-Doing, Truth-Telling: The Function of Avowal in Justice (Chapter Three). As a long-standing conversation partner in the formation of public theologies in South Africa, Dietrich Bonhoeffer’s thought on truth-telling is chosen and drawn specifically from his essay, What Does it Mean to Tell the Truth (Chapter Five). The sixth chapter concludes the analyses presented in this study by summarizing and drawing together the contours of truth, truthfulness and truth-telling in the previous chapters. These contours are shaped by perspectives on how truth and truthfulness have been enacted in transitional justice, and in Reformed public theologies in South Africa, and by asking how a focus on truth-telling has contributed to better understanding how truth and truthfulness function in transitional justice. Finally, these various perspectives on the problematic of truth-telling are used to suggest future research possibilities for the Dutch Reformed Church in South Africa, especially regarding race and sexuality as issues of human dignity and theological anthropology. The contours of a theological hermeneutic of truth-telling that emerge from the TRC, Foucault, Reformed public theologies, and Bonhoeffer demonstrate the practice of confession as a quintessential form of avowing truth and embodying justice. This study demonstrates that conceptual clarity and historical descriptions of what it means to tell the truth has made a theological enquiry into truth-telling more suited to the demands of restorative justice. The research contributes to the demands of working with verifiable (whether through judicial practice, personal testimony or other) information; the demand of qualifying and identifying who is responsible for the action steps necessary to bring about justice; and the demand to know how those telling the truth come to know what they claim as truth and as true. The concept of truth-telling emerges as an apt description for the embodiment of truth and truthfulness and is therefore not a stand-alone concept. Truth-telling is unavoidable for both theological witnessing and for transitional justice practices as it stresses the embodied nature of what it means to tell the truth for justice.
Die bediening van Johannes du Plessis, 1868-1935 in die Ned. Geref. Kerk met besondere verwysing na sy teologiese denke : 'n kerkhistoriese studie
(Stellenbosch : Stellenbosch University, 1986-12) Erasmus, Abraham Stefanus; Brown, E.; Stellenbosch University. Faculty of Theology. Dept. of Systematic Theology and Ecclesiology.
ENGLISH ABSTRACT: No abstract available.
Bevrydende waarheid : soteriologie as sleutel tot die verstaan van W.D. Jonker
(Stellenbosch : Stellenbosch University, 2015-12) Basson, F. D. J.; Smit, D. J.; Stellenbosch University. Faculty of Theology. Dept. of Systematic Theology and Ecclesiology.
ENGLISH ABSTRACT: This study attempts to show that soteriology is the key to unlock the theology of Willie Jonker. Through creative reordering, respectful representation and questioning interpretation of his thought it gradually becomes evident that soteriology according to him should be understood as both biblical and reformed. In chapter one of the study, the origin of the author's own interest in the question of the key to Jonker’s influential thought is explained, while definite markers, suggesting possible treatments of this topic, are indicated, throughout Jonker's life as well as in his writings and the ways in which he understood his life's calling. The critical question is therefore how these markers should be related to one another. From a hermeneutical reading of his writings and speeches, it becomes clear that soteriology is a legitimate key to understand his theology. Chapter two aims to explain one of the key pillars on which his theological insights rest. It also presents the doorway to his understanding of the gospel. It was namely Jonker's outspoken intention to do theology according to Scripture, to speak “as Scripture speaks.” Scripture was not merely a document to him, instead it was a Word intended to call human beings to faith in Jesus Christ. Through the power of the Spirit, human beings are called to trust and obedience, to accept Scripture as the authoritative witness to Jesus Christ. Jonker also incorporated this insight in respect to social ethics. The pivotal point of Jonker's theology is discussed in chapter three of the study. Jonker namely understands theology in the light of Christ. Christ is for him the Mediator. This enables him to echo Scripture more clearly and to emphasise that the Saviour reconciles those, chosen in Christ, with the Father. The covenant becomes the space in which this election in Christ is realized and in and through the sacraments this faith is strengthened. Chapter four of the study indicates why Jonker believes the Spirit to be the Spirit of Christ. In this way, the Scripture may best be honoured and the Reformed perspective on the soteriological work of the Spirit may best be expressed. In and through Christ, the justification and sanctification by the Spirit is mediated to believers so that in faith the assurance of salvation can be received as gift of the Spirit. Jonker’s views of both the experience and the expression of this salvation can therefore be discussed under the term “spirituality”. The diverse manners in which Reformed, Anabaptist and Pentecostal traditions view the experience of salvation are therefore also investigated in this section. Salvation in Christ can however easily be misunderstood as individual salvation only. Chapter five therefore demonstrates that Jonker does not follow this path. He holds a "wider view" on redemption in order to emphasize the full scope of the work of the Spirit according to Scripture, for the interests of total salvation including the fullness of human life. In order to provide concrete illustration of his convictions in this regard, his perspectives on the law, politics and culture are investigated. Chapter six deals with the church. The church was to Jonker a soteriological reality in the heart of the gospel. For him, the church was founded on God’s free grace of election and God’s saving and renewing involvement with the world. The church results from the Missio Dei. The Church of Jesus Christ is accordingly one and an absolute necessity. The church is ruled by Christ. Even church discipline is a sign thereof. The church must faithfully, according to Scripture, give form to her calling. The story of Jonker's position on the Belhar Confession as well as his own confession at the Rustenburg summit together demonstrate his specific views on the church. Soteriology is thus the golden thread that runs through the theology of Jonker. In chapter seven, attention is given to why he often speaks of “liberating truth.” For him, this truth was focused on salvation. It frees and from this freedom flows joy. He finds this liberating truth expressed in the church’s confessions. He warns on the one hand against political misuse of this message of freedom, yet on the other hand encourages that all of life should be taken seriously in the light of this truth. This liberating truth of the gospel is an “alien liberation,” according to him. Jesus Christ, the alien Liberator embodies this truth and calls human beings to the obedient acceptance of this good news.
Bewuswording en motief : 'n ekklesiologiese ondersoek en tipering van die kerkgeskiedskrywing oor die Nederduitse Gereformeerde Sendingkerk in Suid-Afrika
(Stellenbosch : Stellenbosch University, 1991-03) Breytenbach, Johannes Andries; Brown, E.; Stellenbosch University. Faculty of Theology. Dept. of Systematic Theology and Ecclesiology.
ENGLISH ABSTRACT: The subject studied concerns the historiography of the Dutch Reformed Mission Church in South Africa (DRMC). The study covers the first hundred years of the DRMC which was commemorated in 1981. The research concentrated on what has been written about the church's history, and how it was done. Stock was taken of the relevant literature in order to investigate and determine what has been written. To access how the history was written, considerations and motivations that influenced the text, was analysed and evaluated. In this way the historiographical development could be characterised.
Bible and sword : the Cameronian contribution to freedom of religion
(Stellenbosch : University of Stellenbosch, 2008-03) Christie, David Osborne; Coertzen, Pieter; Duncan, Graham; University of Stellenbosch. Faculty of Theology. Dept. of Systematic Theology and Ecclesiology.
During the 16th and 17th centuries, the Stewart rulers of Scotland and England endeavoured to enforce Royal Absolutism on both countries. This included ecclesiastical pressure on the Scottish Presbyterians, giving rise to a movement known as the Covenanters. One identifying aspect was their fieldpreachings, or Conventicles, held in secret, frequently on the moors. As persecution increased, worshippers took weapons to these Conventicles for selfdefence in case of attack during the service. Royal efforts to impose Episcopalianism on Scotland intensified after the Restoration of 1660 and were met with resistance. In 1666 open revolt broke out in The Pentland Rising, which was put down with great severity after the Covenanters were defeated at Rullion Green. Open revolt broke out again in 1679, when some Covenanters defeated a small royalist force at Drumclog, but they were soundly defeated by the royal army at Bothwell Brig shortly afterwards. The Covenanters split into two factions, moderate and extreme; the extreme element becoming known as Cameronians after the martyred covenanting preacher Rev Richard Cameron, “The Lion of the Covenant.” The hypothesis researched was that; The development and actions of the Cameronian movement made a significant contribution to Freedom of Religion in Scotland. The hypothesis rests on whether Cameronian influence was significant, and to what degree. Subsequent to Bothwell Brig, the Covenanting movement virtually collapsed in Scotland. The leaders fled to Holland and the common people who remained were severely persecuted. But by early 1680, two covenanting ministers, Richard Cameron and Donald Cargill, had returned from Holland to preach in the fields against Erastian limitations on doctrine, worship, discipline, and church government. They were hunted down and killed, but their followers (now called Cameronians) formed their own ecclesiastical polity known as the United Societies. This was a presbyterial Church, separate but not sundered from the Church of Scotland (The Kirk), which had by now largely accepted a considerable degree of Erastianism. The Cameronians became a small but vociferous pressure group, not only persecuted, but denigrated by moderate Presbyterians. Throughout this period they ensured a considerable degree of freedom of religion for themselves, despite the ever intensifying persecution. Their stance was vindicated at the Glorious Revolution of 1688/9, one outcome being the raising of both a guard, and a regiment, of Cameronians, both of which enabled a period of comparative calm and safety to prevail, thus allowing Parliament and the General Assembly to finalise the Revolution Settlement for both Church and State, without any external threat from Jacobitism. The Cameronian clergy then became reconciled with the Kirk in 1690, and brought two-thirds of the United Societies with them, thus ending their period of isolation, and once more presenting a (virtually) united Presbyterian front to the world. Rev Alexander Shields was critical to both the formation of the regiment and reconciliation with the Kirk. The thesis demonstrates that the Cameronians made four significant contributions to freedom of religion in Scotland. Firstly, they made a significant contribution to freedom of religion by their struggle to protect the right to retain their own freedom of doctrine, worship, discipline and church government, resisting every effort to remove these by force. In 1690 they secured these freedoms. Secondly by their new-found military effectiveness, they secured a climate of comparative peace and stability in the latter half of 1689 and 1690, during which both Parliament and General Assembly were able to carry through vital legislation for Church and State, without any external threat. Thirdly, through the reconciliation of their clergy with the Kirk, the Cameronians were catalytic in the establishment of a [virtually] united Presbyterian front in Scotland,1 thereby ensuring that the Kirk was strong enough to accept the existence of other denominations without feeling unduly threatened. Fourthly, Rev Alexander Shields stands out as catalytic in the achievement of the Second and Third significant contributions. It can be argued that his behaviour, in itself, was a significant contribution to Freedom of Religion.
Bonhoeffer on salvation : towards an adequate soteriology for engaging secular humanism in Malawi
(Stellenbosch : Stellenbosch University, 2021-08-27) Phiri, Michael John Jonifani; Vosloo, Robert; Stellenbosch University. Faculty of Theology. Dept. of Systematical Theology and Ecclesiology.
ENGLISH ABSTRACT: The research explores Dietrich Bonhoeffer’s views on salvation and the central place occupied by soteriology in Dietrich Bonhoeffer’s theology as well as how Bonhoeffer’s soteriology could provide a theologically sufficient resource for engaging secular humanism in Malawi. Secular humanism is portrayed as a soteriological problem requiring a soteriological address. The research traces some of the underlying assumptions of secular humanism and indicates how it is at odds with, and poses a challenge to, the Christian doctrine of salvation. Though Bonhoeffer did not address secular humanism directly, his soteriology – this study argues – could provide a paradigm and model for understanding and responding to secular humanism in Malawi. Given the central focus on Bonhoeffer’s soteriology in this study, the political-historical context of Bonhoeffer’s thought as well as the theological and philosophical influences upon Bonhoeffer’s theology, especially his soteriology, are first explored. The research progresses to follow the unfolding of the theme of salvation in Bonhoeffer’s academic theology, his Berlin lectures, his pastoral theology and his later theology. Subsequently, systematic considerations concerning the relation of soteriology to other themes like ecclesiology and Christology in Bonhoeffer’s theology are discussed. The objective is to discern the content, role and prominence of soteriology in Bonhoeffer’s entire theological project. Against this backdrop, selected African theologians on the theme of salvation are introduced with a view to understand how these theologians speak of salvation. It is worthwhile noting that this discussion points to an understanding of salvation as wholeness that affirms salvation in both spiritual and temporal dimensions. Herein lies an important congruence with Bonhoeffer’s thought. This knowledge helps in determining how to appropriate Bonhoeffer’s soteriology in contemporary African contexts, addressing, for instance, the challenges posed by secular humanism in Malawi. Hence the soteriological formulation of Bonhoeffer’s Christological question: What is salvation for us today? The research affirms soteriology as a crucial theme underlying Bonhoeffer’s writings and theology, and indicates its potential to respond in a theological adequate way to the concerns raised by secular humanism without slipping into religious fundamentalism.
Calvinistic baptists in Jamaica? : a historical-theological study of the relationship between the theology and work of five pioneering missionaries in Jamaica
(Stellenbosch : Stellenbosch University, 2021-03-04) Campbell, Sheldon; Muller, Retief; Forster, Dion Angus; Stellenbosch University. Faculty of Theology. Dept of Systematical Theology and Ecclesiology.
ENGLISH ABSTRACT: This study examines the theology and work of five Baptist missionaries (George Liele, John Rowe, William Knibb, Thomas Burchell, and James M. Phillippo) who came to Jamaica during the 18th and 19th century. It purports that there has not been any previous collective study of Calvinistic Baptist missions from 1782 to 1879 in Jamaica. Furthermore, it argues that these men’s theology was largely influenced by Calvinistic theology, which they affirmed and that this in part was responsible for the resilience they had despite the many challenges and trials they had in Jamaica. To test the validity of his claim, the author examines each of the five men’s lives, including their birth, family of origin, education, teachings, speeches, publications, work, character and death. Additionally, he discusses the origin, history, and theology of Calvinistic Baptists to examine how widespread it was during the late eighteenth and late nineteenth century to demonstrate the likelihood that all five men held to this view. He also analyses if they affirmed God’s sovereignty and providence through Arminian, Calvinist, General Baptist and Particular Baptist confessions to locate where they were theologically. This analysis seeks to ascertain whether their views were more in keeping with Calvinism to deduce if they were Particular Baptists or not. Thus, he surveys if they affirmed God’s providence in salvation through Arminian, Calvinist, General Baptist and Particular Baptist confessions and the acronym TULIP (total depravity, unlimited election, limited atonement, irresistible grace and the perseverance of the saints) for each of the four confessions. The reason for this approach is that the Calvinistic doctrines which are usually more emphasised or distinguishable in the lives of believers would be in terms of how they view God’s sovereignty, providence and God’s providence in salvation (namely through the acronym TULIP). The author also highlights the positive impact that these five Baptist missionaries made in missions, education, health care, social and economic development and character development too, and partially attributes it to their Calvinistic convictions. Finally, he argues that learning Church History has many advantages. For instance, it can help Christians to avoid mistakes in the past (such as being suspicious of Calvinism). Also, it can assist in informing denominations which unintentionally excluded important areas of their history regarding their origins and the reasons why they did what they did in the past and how that knowledge may benefit them going forward.
The canon law framework for arbitration of delictual disputes in the Roman Catholic Church of South Africa : a critical and comparative study
(Stellenbosch : Stellenbosch University, 2005-04) Muyebe, Stanslaus C.; Coertzen, Pieter; Stellenbosch University. Faculty of Theology. Dept. of Systematic Theology & Ecclesiology.
ENGLISH ABSTRACT: In his analysis of conflict resolution in the church sector, Professor Coertzsen (1998:69) points out that disputes occur also within the churches. While some of the disputes are purely doctrinal, others fall into the category of civil disputes. Professor Rik Torfs in an article (1998:27) observes that the Catholic Church is increasingly becoming a site of civil dispute. These include delict claims. Examples of these are: financial loss as a result of unfair suspension or dismissal from a clerical position; financial loss or loss of reputation resulting from unfair dismissal from a religious congregation; damage to a child or adult arising from being sexually abused by a priest or religious or lay person. When delictual disputes occur, state courts have civil jurisdiction over them. At the same time, the South African Arbitration Act 42 of 1965 allows the parties to a delictual dispute to arbitrate their case as an alternative to civil litigation. This trend is gaining currency in the post-apartheid South Africa. In principle, therefore, church members may refer their delictual disputes for arbitration, instead of entering into civil litigation. Church members, thus, have the choice to have their case arbitrated, and church leaders need to make it clear to members that they also have the right to bring their case to the state courts. This study highlights the need for the churches to have an office of contlict resolution. The office may then advise church members who have a delictual dispute on the options available to them. The office may have a list of lawyers (Christian lawyers) who are willing and able to arbitrate on matters referred to them by other Christians. When the parties decide to have their delictual case arbitrated by lawyers, the determination as to whether a person is legally liable for damage repair requires a legal framework. Unlike the situation in civil litigation, the parties who opt for arbitration have the freedom to decide on the legal framework that the arbitrator should use in determining liability. Catholic Church members who are parties to a dispute may, for example, jointly agree that the arbitrator employ the internal law of the Catholic Church, namely the canon law framework. This study envisages a situation where the parties have jointly agreed to the employment of canon law for the arbitration of their case. When the disputants and the arbitrators engage in discussion and decide on whether to use canon law, they need to ask themselves the following questions: (I) What principles and rules of law has canon law established for the determination of the issue at dispute? (2) How do the standards of justice in canon law differ from those in secular law? What provisions invoked by the arbitrators would result in gross injustice to the claimant? (3) If the provisions of canon law would result in gross injustice to the claimant, the church members who are parties to a dispute may choose to rectify and supersede the limitation inherent in canon law. The question arises: to what provisions in secular law are the arbitrators and Church members able to resort to compensate for the limitations of canon law? (4) How do the standards of justice in canon law differ from Biblical standards? To what biblical messages might the arbitrators and the church members resort to overcome the limitations in canon law? While recognising the value of the fourth question, this study limits itself to the first three. It is hoped that future studies will address the fourth question. The present study attempts to answer the first three questions by means of a critical comparative analysis of the framework that canon law has established for determining the various possible issues at dispute. In the study it is argued that the employment by an arbitrator of some of the provisions in canon law would result in gross injustice. The disputants need to take note of these before they mandate the arbitrator to apply canon law in their case.
The character of the purse : analyzing tax records and administrative policy from the perspective of Christology in 7th-8th century Egypt
(Stellenbosch : Stellenbosch University, 2019-04) Schimke, Kurt Gustav Peter; Muller, Retief; Stellenbosch University. Faculty of Theology. Dept. of Systematic Theology and Ecclesiology.
ENGLISH ABSTRACT: This dissertation is a qualitative study of literary and documentary evidence driven by a proposition: “Did Historical-Contextual Christological perspectives in seventh and eighth century Egypt have a direct impact on the economic and political relationship with Arabs, specifically as it relates to taxes, and if so, how, and to what extent?” This is a study of historiographical and papyri evidence that answers this question via ecclesiastical discourse involved with the economic (tax) policy of Arab rule from 641 to ~720 with the hope of making the connection between theology and practice. This is a logical expectation, as theologians and administrators of this time period were classically trained in Christology, and so have an identifiable logic or pattern so as to connect ideas to practice. Therefore, the progressive development of both Chalcedonian and Miaphysite Christologies are examined in this study with their direct relationship to the State both before and after the Arab conquest of Egypt. Then in turn the administrative policy of tax administration is evaluated in structure and documentation, with a view towards discovering internal Christological language that indicates motive for action. To further develop the comprehension of this work, case analysis in comparative historical method is used with contemporary Syrian experience. With a holistic view of the internal comparison of available data, I pursue secondary sources in order to analyze primary evidence with extant papyri available. What was also anticipated by looking at this evidence was path dependence, for there was evidence of a persistent administrative structure for government taxes/finances. This study further utilized the construct of idealtype narrative comparison, by comparing Syria as a value-rational ideal type. This method is used for testing the hypothesis in order to determine the original meaning in context of Egyptian Christology and taxes. Religious statements are indicators of a state of political conflict, as well as for both continuity and change. By observing the conflict via the interaction between disparate theological communities, the precise points of Christological debate identify a points of contact between Christology, the State, and practice. Internal evidence of Syria and Egypt point to a sacerdotal focus of the Eucharist as the point of contact in conflict between Christological confessions. There is also an implied connection from this sacrament to the political world encountered, for resistance in its many forms to a heavy tax burden is passive in nature. The question then remains as to why. The study concludes in the findings that the majority Miaphysite Christology did not have a world and life view (Weltanschauung) which provided an ethic for self-defense in direct opposition to the State, for the Muslim State continued to be viewed as a divine sanction for the activities of the church and its members. The point of resistance then was in seeking political change via the power of the Christ encountered in the sacrament.
‘Christ, the Head of the Church?’ : authority, leadership and organisational structure within the Nkhoma Synod of the Church of Central Africa Presbyterian
(Stellenbosch : Stellenbosch University, 2012-03) Zeze, Willie Samuel Dalitso; Vosloo, Robert; Stellenbosch University. Faculty of Theology. Dept. of Systematic Theology and Ecclesiology.
ENGLISH ABSTRACT: This dissertation has as its title: ‘Christ, the Head of the Church’: Authority, Leadership and Organisational Structure within the Nkhoma Synod of the Church of Central Africa, Presbyterian. This study affirms the statement that Jesus Christ is the Head of the Church, noting that this statement of faith entails various assumptions: First, the church has only one Head, that is, Jesus Christ. Secondly, only Jesus Christ must be exalted and have the pre-eminence in the church. Thirdly, this prohibits anyone or any governing assembly to lord it over another one or exercise authority other than the authority from Jesus Christ. Fourthly, Christ is more than the head of the department or the head of any organization in whose absence the church would still be able to function. In line with these points, in this study the thought of Christ being the Head of the church or the confession of the headship of Christ over the church refers to His leadership, highest authority, and position of superiority and sovereignty. There are many references to the concept of the Headship of Christ in the Bible, confessions of faith, catechisms, and church orders. In light hereof, the question is asked whether the affirmation of the Headship of Christ has found sufficient form in the church polity discourse and practice of the CCAP - Nkhoma Synod. The answer to this question requires an ecclesiological study including the critical examination and evaluation of the Church’s Confessions, Catechism, Church Order, Constitution, Newsletter, and Minutes of its official meetings. Given this, the dissertation is structured as follows: Chapter 1: The topic and title are introduced, then the research questions and hypothesis. At the heart of this chapter is the question of the understanding of the Nkhoma Synod of Christ’s rule through office-bearers, whereas it omits in its Church Order that Christ exercises his reign and dominion through his Word and Spirit. In the discourse on the Church’s polity this discrepancy has resulted in a tendency of identifying the power and authority of office-bearers with that of Christ. Consequently, the office-bearers can easily claim to have unchallengeable possession of Christ’s power and authority. As a result the authority of Christ’s direct rule through His Word and Spirit is excluded and transferred to the office-bearers who constitute or represent the highest ecclesiastical authority. Chapter 2: The social-political, economical, religious, and ecclesiastical contexts are described, in which the Nkhoma Synod has found itself. Although church polity and church government are subject to what God has revealed in his Word, which is systematically summarized in the confessions, we conclude that in the Nkhoma Synod church polity and church government are sometimes dictated by the existing social-political, economic, religious, and ecclesiastical milieus. Chapter 3: Definitions of ‘Reformed church polity’ and ‘church government,’ are offered and then the distinctiveness of Reformed church government is described together with some suggestions for present-day Reformed church polity. Chapter 4: This chapter studies the Church policy sources of the Nkhoma Synod, i.e. the Belgic Confessions of Faith, the Heidelberg Catechism, the Canons of Dordt. The question is asked whether the Nkhoma Synod used these documents as sources from which it developed its church polity. Chapter 5: This chapter focuses on the sources for the practice of Church government in the Nkhoma Synod. Special attention will be given to the concept of the headship of Christ and how the Church’s understanding of this notion impacted on its church polity discourse. Chapter 6: Some important church-political developments within the Nkhoma Synod from 1889 to 2007 are discussed, focusing on issues of authority, leadership, and organizational structure. The question is discussed whether and how the concept of the headship of Christ described in the Zolamulira negatively influenced the Church’s practice of church government. Chapter 7 draws conclusions from the rest of the chapters. A call is made for a critical-theological examination and evaluation of the church polity discourse and practice of the Nkhoma Synod in the light of remarks made on the preamble of the Zolamulira, as well as in the light of the ideas of John Calvin, the Reformed Symbols of Unity, and other important sources from the Reformed tradition.
A Christian bioethical perspective on pre-implantation Genetic Diagnosis (PGD) and Genetic Manipulation (GM)
(Stellenbosch : Stellenbosch University, 2013-12) Kotze, Manitza; Koopman, Nico; Stellenbosch University. Faculty of Theology. Dept. of Systematic Theology and Ecclesiology.
ENGLISH ABSTRACT: With the development and continued developing of medical technology, treatments become available without the time to reflect ethically on them. Given how fast things change in medical technology, it is important to constantly reflect anew. Ethical reflection, however, seems to be lagging far behind bio-technological developments. Pre-implantation Genetic Diagnosis (PGD) and Human Genetic Manipulation (GM) is fast becoming an everyday reality and must therefore be reflected upon. Few Christian bioethical studies have been done on the impact that this could have on the larger populace, especially the local population in South Africa, where only a small percentage would be able to access these possible treatments. This study is motivated by the quest of ethicists in general and Christian ethicists in particular, to respond adequately and appropriately to the challenges posed by bio-technological developments. The study will outline and discuss the various Christian perspectives on PGD and GM. It will be shown that most Christian responses to bio-technological matters are done from within the framework of the doctrine of creation. In response, this study will then discuss a trinitarian perspective on the confession of God as creator and investigate whether this perspective might advance and enrich, and even amend, the quests of Christians to formulate ethical responses to the challenges posed by PGD and GM. I have made the decision to focus, for the most part, only on the work of one theologian, and will therefore be applying the trinitarian doctrine of creation as found in the work of Jürgen Moltmann to the development of a Christian bioethical perspective. Seeing that Christian ethics in general is concerned with human dignity, social justice and wellbeing, as well as moral upliftment, the ethical implications of this type of medical technology in the South African context, with its uneven distribution of wealth and access to medical care, must also be addressed from the perspective of this study. In this regard, the concept of human beings created imago Dei (in the image of God), with inherent human dignity, is of particular importance.
A Christian ethic in the modern and postmodern world
(Stellenbosch : Stellenbosch University, 2000) Cheong, In Taek; Du Toit, D. A.; Stellenbosch University. Faculty of Theology. Dept. of Systematic Theology & Ecclesiology.
ENGLISH ABSTRACT: In seeking to evaluate a Christian ethic in the modern and postmodern world, we should first search for the ethical principles of modernism and of postmodernism. Thereafter, we should attempt to find a common ethical principle in both modernism and postmodernisrn. In this way we can establish whether or not modern and postmodern ethics approximate to Christian ethics. Modern ethics originated from and were established on the concept of 'the self or selfcentrism as defined in this thesis. More exactly, modern ethics were grounded on the basis of the 'reason' of the autonomous self. In this way modern ethics can be characterized by universal laws or universal norms. They served oppressive political norms. In modern times the rational ethics, therefore, correlated with the langauge of totalization and colonization. This modern ethical paradigm was criticized by postmodernists. Postmodernists deconstructed modernist universal norms which were constituted on the concept of 'the self. They discovered 'the other'. Thus the postmodern ethics were developed on the concept of 'the other'. Postmodern ethics are expressed in uncertainty and can be characterized as 'rninimalistic morality'. Even though modern ethics and postmodern ethics were established on different concepts, they have a common principle. We recognized that the this-worldly self-life centrism is a common principle of modern ethics and postmodern ethics. We established this in chapter 2. In Chapter 3 we studied the Christian ethics in the Bible. Christians must follow Christ. Christians must become the image of Christ. The Holy Spirit transforms us into the image of Christ. Therefore, Christ is the origin and model of Christian ethics. But we also investigated the reason why so many believers fail to live Christ-like life. We discovered that the this-worldly life centrism always hinders believers from becoming Christ-like people. We suggested that life-giving love is the core ethical principle in the Bible. In Chapter 4 we applied Biblical Christian ethics to the modern and postmodern world. We found that Christian ethics could not match up with modern and postmodern ethical principles in certain respects. Christian ethics are different from modern and postmodern ethics. From this application we proposed that Christian ethics are not expressed in either modern rationalism or postmodern deconstruction. We disclosed the reason why modern rational ethics and ethics of deconstruction cannot comprehend Christ-like ethics. Modern and postmodern ethics were not established on the model of Christ. Modern and postmodern ethics did not emphasize the life-giving love which Jesus portrayed. In this thesis, therefore, the conclusion is that Christian ethics must be Christ-centric ethics. The Christ-centric ethic that can counter postmodern life comes true in life-giving love. Countering modern rational ethics which are based on the concept of 'the self' or selfcentrism we, Christians, must emphasize suffering and self-giving by loving 'the other', for example: women, the isolated, and so on. Countering postmodern ethics of deconstruction based on the concept of 'the other', 'the other' must strive to become a Christ-like person rather than pursue his/her own perfect self-realization and liberation.
Christian ethical implications of the presence of the Kingdom as God's performative action in the light of speech act theory
(Stellenbosch : Stellenbosch University, 2017-12) Cho, Anna; Forster, Dion Angus; Stellenbosch University. Faculty of Theology. Dept. of Systematic Theology and Ecclesiology.
ENGLISH ABSTRACT: This thesis engages some Christian ethical implications of the presence of the kingdom as God’s performative action by reconsidering the role of the linguistic character of the biblical text from the perspective of the Speech Act Theory (SAT). In SAT, Christian ethics is not to be viewed simply as relating to the norms of human behaviour or moral principles that are extrapolated from the Biblical text. Rather, the performance of ethics in SAT must be considered from the perspective of God’s performative action and intent (God’s self-involving activity by illocutionary force). In particular, this points to God’s speech act in daily Christian living. In other words, it is not only aimed at reconstructing the content, or meaning of the ethics of the kingdom in Scripture, but also aims at reconstructing the Christian life as the performance of the ethics of the kingdom by God’s performative action. These ethical implications result from God’s illocutionary action which creates the perlocutionary effect or action which is the perlocutionary ethical response (PER) in the believer. Namely, it constitutes what some would consider “the norms of Christian living” or “Christian ethics”. The PER is a perlocutionary action in Christian life, which is based upon the intention of God’s illocutionary force in the Bible, creates a specific responsibility for the contemporary Christian. She or he, is to live and act in accordance with the “Word of God”. By this, it is not only meant the words of scripture, or the communicative content of the Bible, but also the illocutionary effect in the Words and their communicative intent. The living Triune God is still communicating through Scripture. This communication is not only the relaying of past events or narratives. Rather it is communication in the present to fulfil God’s will and God’s kingdom among humanity and all creation. In SAT, the work of the Triune God, in terms of God’s total speech act F(p) in the Bible, can be seen as the ethical identity of the moral agent through God’s locutionary action. The ethical purpose of the rules of behaviour in Jesus’s illocutionary action as well as the ethical responsibility from the effect of the Holy Spirit’s perlocutionary action in communication are also important and need to be considered in Biblical ethics. In other words, in Scripture, the self-involving character of the speech act involves God’s deeper performative action. This produces additional meaning in the text for the contemporary reader/hearer in accordance with the illocutionary point that is constitutive of the person of faith (e.g., specific moral conduct within a social community). Thus, God’s self as a self-communicative act, continuously addresses God’s people through Scripture, and God (the speaker) reveals God’s self through Jesus (the Word) to those are illuminated by the Holy Spirit (reception). In this regard, the Holy Spirit participates in God’s self-involving activity in the lives of believers. The Holy Spirit initiates a change in the attitudes and minds of believers to God’s will, and empowers them to act in accordance with God’s will in their private and public lives (i.e., individually and socially). Accordingly, God’s speech act F(p) in the Bible represents God’s intention which is communicated through the biblical text for the Christian life as an intended perlocutionary action (ethical response). God’s illocutionary action and its energy (power) are continuously being echoed for the Christian life with illocutionary force by what God is communicating to believers. This communicative activity and intent invites Christians to performative action in response to the Word of God operating in their daily lives – and this should be particularly important when we face moral or ethical issues. The intended perlocutionary effect faced by the Christian through the illocutionary force and power of God’s communicative act requires us to respond properly (ethically) to the Word of God in the private and public domains (e.g., individual ethics and social ethics). Therefore, if we truly face the illocutionary point (intent) in God’s communication, we should perform perlocutionary responses in our lives that respond appropriately to moral and ethical issues, in a manner that is in keeping with the content, intention, and ethics of God’s kingdom.
Christian faith and social transformation : John Howard Yoder's social ethics as lens for revisioning the ecclesiological identity of the South Central Synod (SCS) of the Presbyterian Church of Nigeria (The PCN)
(Stellenbosch : Stellenbosch University, 2008-12) Ndukwe, Olo; Koopman, Nico; Stellenbosch University. Faculty of Theology. Dept. of Systematic Theology and Ecclesiology.
The premise for this research is that Yoder’s restorative vision for an ecclesial theology holds great potential for a more adequate involvement of the South Central Synod (SCS) of the Presbyterian Church of Nigeria (The PCN) with the public. Significant resources from Yoder’s Christocentric vision for restoring ecclesial reflections and practices can assist the church to revision its distorted ecclesiology. Contemporary challenges within the Nigerian socio-cultural context question the meaningfulness of the Enlightenment-based and Constantinian-Doceticfaced ecclesiology of the SCS to its host religio-cultures. This ecclesiology is in conflict with the Reformed tradition which the SCS upholds, and which does not have a timeless, a-historical ecclesiology. The study adopted a systematic-theological approach focusing on historical, Christological and ecclesiological perspectives. With its theological lens, the historical perspective is used to retrace the dilemma of the SCS to some distressing legacies of the Enlightenment-based projects in Nigeria. These perplexing bequests do not spare the growing mission and projects of Nigerian churches, particularly The PCN which, gave birth to the SCS. Truism, universalism, abstract and competitive ideologies of the Reformation era often characterize the Enlightenment-based violent ethics. Local resources and contexts have less significant respect in their witnesses. Often, their competing ideologies becloud the embodied proclamation of the lordship of Jesus Christ by the churches. In other words, the social ethics of the SCS compromises the figure of Christ in its theological witnesses. Thus, Yoder’s reflection on Christology is suggested as a restorative vision. Yoder’s reflection on Christology is an ecumenical vision. It is grounded in the historical life and works which the biblical Jesus Christ demonstrated in concrete ommunities. Yoder’s Christological vision is scripturally rooted in the catholicity of the pre-Constantinian church traditions. It is Barthian in its foundation and orientations; albeit from a nonviolent-resistant Diaspora perspective. It also reflects on historical Christology as a nonviolentnon-violentresistant ministry for renewing society. Fundamentally, Yoder’s vision also seeks the restoration of shalom in the community. Yoder’s visionary project takes local resources and contexts seriously in its ethical witness. Above all, it expects believers to adopt a Christocentric witnessto the political (non-violent-resistant) ethics of Jesus as their life responsibility. Yoder’s reflection on Christology envisions an ecclesial witness that is defined and sustained by the merits of the gracious Christ-event. Yoder’s vision for ecclesiology replays the Barthian rhythm: ecclesiology is the Church’s affirmation of the lordship of Jesus Christ over its polity and politics. It envisions a Christocentric corporate and embodied witness of the Kingdom vision as an historical reality. Yoder’s vision for the ecumenical ministry of the Church re-presents believers’ corporate (Christocentric) Kingdom realization as a Christological mandate to the empirical Church in concrete contexts. His vision for ecclesiology re-interprets and appropriates a Christocentric ministry of the whole people of God as a more significant practice of ‘the rule of Christ’ within historical contexts. It is a Christological ecclesiology. For Yoder, ecclesiology is ethics. Yoder’s restorative vision for social ethics is tied to his reflection on Christology. It bespeaks the believers’ embodiment of a Christocentric jesulogical ethics as body politics. His social reflection suggests a multidimensional, exploratory, experimental, often spontaneous and ad hoc practice of trans-community embodiment of the fulness of Christ as a Christocentric social Gospel within historical contexts. It is concerned with the burning issue of restoring and reconstituting human dignity. Yoder’s restorative vision seeks a Christocentric approach to nation building, social transformation and development. His Christocentric vision relocates mission and development to historical Christology. Consequently, the SCS can learn from Yoder’s social vision that historical Christology is a ministry to church renewal; that Christological ecclesiology is an ethical proclamation of Christ’s lordship above the polity and politics of the Church and; that jesulogical social ethics is the historic kerygma of the revolutionary Gospel of Jesus Christ among the nations. His restorative vision for renewal can present the SCS with a more substantive reflection on a reforming church in a reforming society that is in dire need of a reforming economy.

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