Dissertations / Theses on the topic 'Elizabethan theology'

Thesis (MTh)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: As minister in the congregation over the past fourteen years, the researcher is affected by mainly two popular trends in the spirituality of the church. On the one hand there is a trend where the observed expression of faith is characterised by an overriding emphasis on personal salvation. This spirituality allows the believer, especially in times of transition, an easy escape from the difficult and threatening context to a place where he/she, with particular emphasis on individual faith experiences, remain engaged in spiritual matters. The researcher calls it a spirituality of escapism. On the other hand, there is a trend where faith is declared and practiced from a rational perspective. This spirituality grabs, also especially in times of awkward transition, back to pure rational statement and traditionalism where believers find their security. The researcher calls it a spirituality of reductionism. Both escapism and reductionism are, according to the researcher, expressions of a dualistic spirituality which is not unique to the church or to the Dutch Reformed Church, but lies deep in the heart of the church in the Western world. These congregations are primarily busy with their own agendas and they are alienated from the community and society. The involvement with the need in the community and creation in both cases are not directly linked to the expression of faith. The researcher found the core of the reason for this deep-rooted dualism and individualism in the faith expression of the church in the way in which she understands the concept of salvation. The researcher takes his point of departure in the belief that there is a direct connection between the congregation's context, her understanding of salvation and her spirituality. The researcher found the reformed view of salvation especially helpful to offer a theological framework for an integrated spirituality, as is particularly found in missional theology. The researcher follows the four tasks of practical theological research of Richard Osmer (2008) in his endeavour to provide guidance to the congregation towards a more integrated spirituality.
AFRIKAANSE OPSOMMING: As leraar in die gemeente oor die afgelope veertien jaar is die navorser getref deur veral twee populêre tendense in die spiritualiteit van die gemeente. Enersyds is daar ’n tendens waargeneem waar die uitleef van geloof deur ’n oorheersende klem op persoonlike verlossing gekenmerk word. Hierdie spiritualiteit laat die gelowige, veral in tye van oorgang, maklik uit die moeilike en bedreigende konteks ontsnap na ’n plek waar hy/sy, veral met die klem op individuele geloofsbelewing, met geestelike sake besig bly. Die navorser noem dit ’n spiritualiteit van ontsnapping. Andersyds is daar ’n tendens waar geloof vanuit ’n rasionele raamwerk verklaar en uitgeleef word. Hierdie spiritualiteit gryp, eweneens in tye van ongemaklike oorgang, terug na suiwer rasionele verklaring en tradisionalisme vanwaar gelowiges hulle sekuriteit vind. Die navorser noem dit ’n spiritualiteit van reduksionisme. Beide ontsnapping en reduksionisme is, volgens die navorser, uitdrukkings van ’n dualistiese spiritualiteit wat nie uniek aan die gemeente of aan die NG Kerk is nie, maar diep in die wese van die kerk in die Westerse wêreld lê. Ten diepste is sulke gemeentes besig met hulle eie agendas en is hulle van die gemeenskap en samelewing vervreemd. Die betrokkenheid by die nood in die gemeenskap en die skepping is in albei gevalle nie direk met die uitleef van geloof verbind nie. Die navorser vind die kern van die rede vir hierdie diepgesetelde dualisme en individualisme in die geloofsbelewing van die kerk by die wyse waarop die konsep van verlossing verstaan word. Die navorser neem sy vertrekpunt by die oortuiging dat daar ’n direkte verband tussen die gemeente se konteks, haar verstaan van verlossing en haar spiritualiteit is. Die navorser vind die gereformeerde siening van verlossing behulpsaam om ’n teologiese raamwerk te bied vir ’n geïntegreerde spiritualiteit, soos dit veral in missionêre teologie beslag vind. Die navorser volg die vier take van prakties teologiese navorsing van Richard Osmer ten einde die gemeente op weg na ’n meer geïntegreerde spiritualiteit te begelei.

Thesis (M.A.) -- University of Maryland, College Park, 2006.
Thesis research directed by: Dept. of English. Title from t.p. of PDF. Includes bibliographical references. Published by UMI Dissertation Services, Ann Arbor, Mich. Also available in paper.

This thesis seeks to examine and critique the transcendental feminist methodology and Trinitarian theology of Elizabeth A. Johnson. We will focus on four central, recurring themes that emerge out of her corpus, paying particular attention to how she assimilates these in She Who Is. They are: Johnson's feminist methodology and epistemology, her transcendental anthropology and epistemology, her panentheistic, relational ontology and her feminist 'Trinitarian' God-talk. The thesis will consist of four chapters, which will focus on these four main themes, and a conclusion. Chapter one will look specifically at the Johnson's modern, Catholic reformist feminist methodology and epistemology, which prioritise both the category of experience and the ontological principle of relation. The chapter will conclude with a brief summary of a few feminists who have defined their theological positions in direct opposition to Barth's view of Trinitarian revelation and language, and compare them to Johnson. Chapter Two will deal specifically with Johnson's embrace of Karl Rahner's transcendental metaphysics and her attempt to integrate this anthropology and ontological epistemology with feminist anthropology and epistemology. We will also highlight the various 'dilemmas of difference' Johnson faces in her use of conflicting appeals to experience. Chapter Three will analyse and critique her panentheistic, relational ontology with specific attention paid to her re-schematization of traditional Trinitarian theology and Christology. Barth's theology is used in part to critique Johnson's assertions at this point. In Chapter Four, we analyse Johnson's 'analogical' and 'symbolic' approach to God-talk to determine whether it is safeguarded from univocity, as she intends. We also raise-the question of whether she is kept from the potential equivocity that threatens her agnostic approach. In conclusion, we will summarise our response to the naturally emerging questions of the thesis, assess Johnson's approach overall and raise whatever questions we believe still remain.

Thesis (MTh)--Stellenbosch University, 2011.
ENGLISH ABSTRACT: This study is about the missional challenge of the HIV/AIDS pandemic to the leadership of the Kwazakhele congregation in Port Elizabeth, South Africa. This undertaking should be dealt with from the premise of a practical theological point of view. In this context, the HIV/AIDS pandemic aggravates the plight of those in the community with the least resources, i.e. orphans and the destitute. Very limited resources, for example financial, psychological and spiritual, are available to them. This has severely impacted on the lives of South Africans across the country. And, this impact of HIV/AIDS is being felt at all levels of the society with its ever-increasing cases of infections, deaths, rejections, stigmatization, number of orphans and households headed by children. This social reality poses a burden on ministerial health budgets, thus a dilemma for health resources. Through her leadership, the Church, as an instrument and field for the Triune God‟s missional praxis, is called to respond and act upon this plight. In that sense, a clear understanding of the missional Church is central in this theological and practical undertaking. The Kwazakhele leadership's empowerment will enable them to lead the congregation in a faithful response to the HIV/AIDS pandemic while taking cognizance of appropriate theological reflections that relate to the Triune God's salvific work. In essence, the researcher intends to investigate how the congregation of the Kwazakhele Uniting Reformed Church of South Africa (URCSA) can combat and deal with HIV/AIDS in a compassionate Christian manner while taking cognizance of biblical imperatives. In that respect, the researcher has been engaged with interviews of families in the Kwazakhele congregation, members of whom had died of AIDS. The objective was to shed light on their experiences and to determine whether the Church is doing enough to support their members regarding this pandemic. Furthermore, this research also challenges the Kwazakhele congregation, in particular, whether she fulfills her calling, that is, crosses the boundaries to take care of the plight that the community faces regarding HIV/AIDS. In actual fact, the discernment of God's will is possible by a critical and sensitive leadership who should determine whether the congregation whom they serve is competent enough to deal with this HIV/AIDS pandemic, or not. This, indeed, challenges their Christian consciences. The researcher believes that the information and the resource material, as well as the institution to which he referred, will be of assistance to the Christian leadership of the Kwazakhele congregation and also the entire URCSA congregation at large.
AFRIKAANSE OPSOMMING: Die fokus van hierdie studie is die missionêre uitdaging van die MIV/VIGS pandemie aan die leierskap van die Kwazakhele gemeente in Port Elizabeth. Die studie word onderneem vanuit die gesigspunt van die Praktiese Teologie. Binne hierdie konteks, vererger die MIV/VIGS pandemie die lot van diegene in die gemeenskap met die minste bronne, naamlik die weeskinders en hulpbehoewendes. Baie min bronne (sielkundig, finansieel en spiritueel) is beskikbaar vir hulle. Die impak op die lewens van Suid-Afrikaners landswyd is drasties. Daar is toenemende sterftes, verwerping, stigmatisering en weeskinders, asook kinders aan die hoof van huishoudings. Hierdie maatskaplike werklikheid plaas groot druk op die nasionale gesondheidsbegroting. Die kerk, as instrument en lokus vir die missionêre praksis van die drieënige God, is geroepe om op te tree en hierdie haglike toedrag van sake aan te spreek deur haar leiers. 'n Duidelike verstaan van wat 'n missionêre kerk is, staan sentraal in hierdie teologiese en praktiese onderneming. Bemagtiging van die leierskap in die Kwazakhele gemeente sal hulle in staat stel om die gemeente te lei om getrou te wees aan hulle roeping om die MIV/VIGS pandemie aan te spreek. Terselfdertyd moet hulle ook bewus wees van toepaslike teologiese nadenke oor die drieënige God se ingrype om Sy reddened genade te laat realiseer. Die navorser poog dus om te ondersoek hoe die Kwazakhele Verenigende Gereformeerde Kerk (VGK) die MIV/VIGS pandemie kan teëwerk en daarmee op 'n barmhartige Christelike wyse kan handel, en voortdurend bewus wees van Bybelse imperatiewe in hierdie verband. Die navorser het ook onderhoude gevoer met familielede van persone wat as gevolg van VIGS gesterf het ten einde, aan die hand van hulle ondervindinge, vas te stel of die Kerk genoeg doen om lidmate te ondersteun ten tyde van hierdie pandemie. Hierdie navorsing is ook 'n uitdaging aan die Kwazakhele gemeente om te bepaal of sy haar roeping vervul, grense oorsteek, en omgee vir 'n gemeenskap in nood. Onderskeiding van God se wil is moontlik deur kritiese en sensitiewe leierskap wat moet bepaal of die gemeente, waarin hulle dien, in staat is om genoegsaam aandag aan die MIV/VIGS pandemie te skenk. Hierdie oefening daag hul Christelike gewete uit. Die navorser is van mening dat die inligting en navorsingsmateriaal, asook die instelling waarna verwys word, die Christelike leierskap van die Kwazakhele gemeente, sowel as hele VGKSA, van hulp kan wees.

For at least the past two decades, international Anglicanism has been gripped by a crisis of identity: what is to be the dynamic between autonomy and interdependence? Where is authority to be located? How might the local relate to the international? How are the variously diverse national churches to be held together 'in communion'? These questions have prompted an explosion of interest in Anglican ecclesiology within both the church and academy, with particular emphasis exploring the nature of episcopacy, synodical government, liturgy and belief, and common principles of canon law. However, one aspect of Anglican ecclesiology which has received little attention is the place of provincial polity and metropolitical authority across the Communion. Yet, this is a critical area of concern for Anglican ecclesiology as it directly addresses questions of authority, interdependence and catholicity. However, since at least the twentieth century, provincial polity has largely been eclipsed by, and confused with, the emergence of a dominant 'national church' polity. This confusion has become so prevalent that the word 'province' itself is used interchangeably and imprecisely to mean both an ecclesial province in its strict sense and one of the 39 'member- churches' which formally constitute the Anglican Communion, with a handful of 'extra-provincial' exceptions. The purpose of this research project is to untangle this confusion and to give a thorough account of the development of provincial polity and metropolitical authority within the Communion, tracing the historical origins of the contemporary status quo. The scope of this task is not in any way intended to be a comprehensive history of the emergence of international Anglicanism, but rather to narrowly chart the development of this particular unit of ecclesial polity, the province, through this broader narrative. The historical work of Part One in itself represents an important new contribution to Anglican Studies; however, the project aims to go further in Parts Two and Three to identify from this context key questions concerning the problems facing contemporary Anglican polity as the basis for further theological and ecclesiological reflection. Part Two examines how provincial polity has given way to an assumption of the 'national church' as the building block of the Communion. To what extent is it consonant with Anglican tradition? How is it problematic? What tensions exist with a more traditional understanding of the province? How might all this relate to wider political understandings and critiques of the 'nation- state' in an increasingly globalised world? Along with the emergence of a 'national church' ecclesiology, so too has the role of the 'Primates' been magnified. Part Three charts this development, culminating in a critique of the recent 2016 Primates' Meeting. What is the nature of primacy within Anglicanism and how does it relate to metropolitical authority? What is the right balance of honour and authority as it relates to primacy? How do Anglican understandings of primacy correspond to those of the Roman and Orthodox Communions? Finally, Part Four attempts to give some concrete focus to the preceding discussion through the illustrative example of the Anglican Church of Australia, which is frequently cited as being analogous to the Communion in having a loose federal system and resolutely autonomous dioceses. The prevalence of this 'diocesanism' has recently been criticised by the Royal Commission into Institutional Responses to Child Sexual Abuse. However, there has been a recent revival of provincial action within the Province of Victoria in response to these issues which will be evaluated to discern what the Australian example might offer toward a theologically robust and credible ecclesiology for Anglicanism into the twenty-first century.

Magister Theologiae - MTh
This thesis is based on the recognition that there are similarities and differences between two notions of Christian ministry, that is, a “discipleship of equals” as defined by Elizabeth Schüssler Fiorenza (1989) and a “partnership of both men and women” as defined by Mercy Amba Oduyoye (1990). In this thesis, Christian ministry is assessed through the perspectives of both feminist theology and African women’s theology. The question which is addressed here is how the similarities and differences between Elizabeth Schüssler Fiorenza’s notion of Christian ministry as a “discipleship of equals” and Mercy Amba Oduyoye’s notion of Christian ministry as a “partnership of both men and women” should be understood and assessed. The main purpose of this thesis is to offer a critical comparison of these two female theologians so as to encourage new visions of Christian ministry in the contemporary church and society. To accomplish this task, a literature survey of books, essays, and articles published on the subject of Christian ministry in feminist and African women’s theology by African and Western theologians, between 1960 and 2003, was conducted. Two notions of how Christian ministry should be understood are offered. Fiorenza emphasizes that both women and men need to be recognized as disciples of Christ who can equally, yet within diversity, minister to God’s people by virtue of their baptisms. Oduyoye notes that reciprocity and mutuality is crucial for both men and women who minister to God’s people by forming strong partnerships through their respective vocations and ministries, by virtue of their baptisms. This thesis argues that a comparison of the views of Elizabeth Schüssler Fiorenza and Mercy Amba Oduyoye on Christian ministry reveals similarities based on a shared experience of being women within a male-dominated Christian church and differences emanating from the different contexts within which they practice theology, namely, that of Euro-American feminist theology and that of African women’s theology. It is argued that there are significant differences between feminist theology and African women’s theology, with reference to their context, rhetoric, experiences and modes of expression. A critical assessment of Oduyoye’s notion of Christian ministry as a “partnership of both men and women” reveals that there is an internal problem within African theology. The predicament within which African women theologians find themselves is that they have to struggle not only against patriarchy in church and society but also against the remaining distortions within what is deemed to be a more progressive theology. African women theologians acknowledge their solidarity with African theologians but also identify fundamental flaws within African theology. African women theologians are therefore engaged in a battle on more than one side. They need to unmask and support at the same time. On the other hand, it is clear that Fiorenza is far less critical of the feminist movement, from which she derives the term “feminist hermeneutics”. She is, of course, quite aware of the various and successive strands of the feminist movement, but she remains at least sympathetic to this movement and seeks to explore its significance for biblical scholarship and especially the Roman Catholic Church, of which she is a member. She recognises the need to complement the (sometimes reductionist) secular manifestations of feminism by highlighting the oppressive but also the potentially liberative role which religious traditions may still have in a secularised civil society. One may therefore conclude that African women’s theology remains distinct from other feminist theologies. In a similar way, African-American womanist theologians have insisted that their situation is distinct from that of Euro-American women in what is described as the “triple” oppression of black women: being women, relatively poor, black and formerly enslaved. This calls for further reflection on the similarities and differences between African-American womanist theology and African women’s theology. Important differences which come to mind here are the legacy of slavery, differences in economic status, and military power. African women are often engaged in a struggle to secure a sustainable livelihood in ways that African-American women are not. More importantly, the relationship between American black theology and womanist theology deserves further attention in this regard.
South Africa

Assignment (M. Div.)--University of Stellenbosch, 2006.
ENGLISH ABSTRACT: HIV/AIDS has a great impact on lives of all South Africans – but especially on women. HIV/AIDS also presents the greatest threat and danger to the ones living in poverty and without sufficient education and independence in relationships –that mostly includes South African women. In a first chapter I will discuss the connection between poverty and HIV/AIDS as well as between HIV/AIDS and the status of women in South Africa. In a second chapter I want to discuss a feminist ecclesiology of memory and hope and how it is presented by the catholic feminist theologian Elizabeth A. Johnson. In a third chapter I want to use the feminist ecclesiology of memory and hope to link it with the context of South Africa. In that last part I want to give a framework of the effect that a feminist ecclesiology of memory and hope could have on the South African society.
AFRIKAANSE OPSOMMING: HIV/VIGS het 'n groot impak op die lewe van alle Suid-Afrikaners - veral op die lewens van vroue. HIV/VIGS is ook een van die grootste bedreigings en gevare vir mense wat in armoede leef en geen toegang het tot voldoende onderrig en onafhanklikheid in verhoudings nie. Vroue word weereens die meeste geimpakteer. In die eerste hoofstuk sal ek hierdie verhouding tussen armoede en HIV/VIGS bespreek sowel as tussen HIV/AIDS en die status van vroue in Suid-Afrika. In die tweede hoofstuk wil ek die boek aangaande ’n feministiese ekklesiologie deur die katolieke feministiese teoloog Elizabeth A. Johnson bespreek. In die derde hoofstuk wil ek hierdie feministiese ekklesiologie van herinnering en hoop gebruik en dit toepas op die konteks van Suid-Afrika. In die laaste hoofstuk wil ek 'n raamwerk oor die effek wat hierdie feministiese ekklesiologie van herinnering en hoop op die Suid-Afrikaanse gemeenskap kan hê, weergee.

This thesis is based on the recognition that there are similarities and differences between two notions of Christian ministry, that is, a &ldquo
discipleship of equals&rdquo
as defined by Elizabeth Schü
ssler Fiorenza (1989) and a &ldquo
partnership of both men and women&rdquo
as defined by Mercy Amba Oduyoye (1990).

In this thesis, Christian ministry is assessed through the perspectives of both feminist theology and African women&rsquo
s theology. The question which is addressed here is how the similarities and differences between Elizabeth Schü
ssler Fiorenza&rsquo
s notion of Christian ministry as a &ldquo
discipleship of equals&rdquo
and Mercy Amba Oduyoye&rsquo
s notion of Christian ministry as a &ldquo
partnership of both men and women&rdquo
should be understood and assessed. The main purpose of this thesis is to offer a critical comparison of these two female theologians so as to encourage new visions of Christian ministry in the contemporary church and society.

To accomplish this task, a literature survey of books, essays, and articles published on the subject of Christian ministry in feminist and African women&rsquo
s theology by African and Western theologians, between 1960 and 2003, was conducted.
Two notions of how Christian ministry should be understood are offered. Fiorenza emphasizes that both women and men need to be recognized as disciples of Christ who can equally, yet within diversity, minister to God&rsquo
s people by virtue of their baptisms. Oduyoye notes that reciprocity and mutuality is crucial for both men and women who minister to God&rsquo
s people by forming strong partnerships through their respective vocations and ministries, by virtue of their baptisms.

This thesis argues that a comparison of the views of Elizabeth Schü
ssler Fiorenza and Mercy Amba Oduyoye on Christian ministry reveals similarities based on a shared experience of being women within a male-dominated Christian church and differences emanating from the different contexts within which they practice theology, namely, that of Euro-American feminist theology and that of African women&rsquo
s theology. It is argued that there are significant differences between feminist theology and African women&rsquo
s theology, with reference to their context, rhetoric, experiences and modes of expression. A critical assessment of Oduyoye&rsquo
s notion of Christian ministry as a &ldquo
partnership of both men and women&rdquo
reveals that there is an internal problem within African theology. The predicament within which African women theologians find themselves is that they have to struggle not only against patriarchy in church and society but also against the remaining distortions within what is deemed to be a more progressive theology. African women theologians acknowledge their solidarity with African theologians but also identify fundamental flaws within African theology. African women theologians are therefore engaged in a battle on more than one side. They need to unmask and support at the same time. On the other hand, it is clear that Fiorenza is far less critical of the feminist movement, from which she derives the term &ldquo
feminist hermeneutics&rdquo
. She is, of course, quite aware of the various and successive strands of the feminist movement, but she remains at least sympathetic to this movement and seeks to explore its significance for biblical scholarship and especially the Roman Catholic Church, of which she is a member. She recognises the need to complement the (sometimes reductionist) secular manifestations of feminism by highlighting the oppressive but also the potentially liberative role which religious traditions may still have in a secularised civil society.

One may therefore conclude that African women&rsquo
s theology remains distinct from other feminist theologies. In a similar way, African-American womanist theologians have insisted that their situation is distinct from that of Euro-American women in what is described as the &ldquo
triple&rdquo
oppression of black women: being women, relatively poor, black and formerly enslaved. This calls for further reflection on the similarities and differences between African-American womanist theology and African women&rsquo
s theology. Important differences which come to mind here are the legacy of slavery, differences in economic status, and military power. African women are often engaged in a struggle to secure a sustainable livelihood in ways that African-American women are not. More importantly, the relationship between American black theology and womanist theology deserves further attention in this regard.