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Milne, Garnet Howard, and n/a. "The Westminster confession of faith and the cessation of special revelation." University of Otago. Department of Theology and Religious Studies, 2005. http://adt.otago.ac.nz./public/adt-NZDU20070201.162915.
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The Westminster Confession of Faith (WCF), drawn up in London in the 1640s, has been one of the most influential confessions in the history of Reformed theology. It has occupied a very significant place in the life of a great many Protestant churches since the seventeenth century, and continues to serve as a chief subordinate standard in several major denominations today.
In the opening chapter of the Confession, the divines of Westminster included a clause which implied that there would no longer be any supernatural revelation from God for showing humankind the way of salvation. Means by which God had once communicated the divine will concerning salvation, such as dreams, visions, and the miraculous gifts of the Spirit, were said to be no longer applicable. However, many of the authors of the WCF accepted that "prophecy" continued in their time, and a number of them apparently believed that disclosure of God�s will through dreams, visions, and angelic communication remained possible. How is the "cessationist" clause of WCF 1:1 to be read in the light of these facts? Was it intended as a strict denial of the possibility that any supernatural revelation for the purposes of salvation could take place after the apostolic period, or did its authors, as some modern scholars have argued, allow for a more flexible view, in which such divine revelation through extraordinary means might still take place? This thesis explores these questions in the light of the modern debates over the interpretation of the Confession�s language and its implications for the church today. It considers the difference between "mediate" and "immediate" revelation as understood by the Westminster divines, and attempts to show that only "immediate" revelation was considered to have ceased, while "mediate" revelation, which always involved Scripture, was held to continue.
A detailed analysis of the writings of the Westminster divines reveals that these churchmen possessed both a strong desire to maintain the unity of Word and Spirit and a concern to safeguard the freedom of the Holy Spirit to speak to particular circumstances through the language and principles of Scripture. God still enabled predictive prophecy and spoke to individuals in extraordinary ways, but contemporary prophecy was held to be something distinct from the prophecy of New Testament figures. In the minds of both the Scottish Presbyterians and English Puritans, prophecy was considered to be an application of Scripture for a specific situation, not an announcement of new information not contained within the Bible. The Scriptures always remained essential for the process of discerning God�s will.
The Introduction to the thesis considers the debate over WCF 1:1 in its modern setting. Chapter One outlines the socio-political and theological context of the Westminster Assembly, and discusses the question of how to assess the respective contributions of the divines to the documents it produced. Chapter Two investigates the Westminster view of the necessity and scope of special revelation, and discusses the nature of the "salvation" which was conveyed by this means. Chapter Three surveys the exegetical traditions underpinning the teaching that former modalities of supernatural revelation had ceased. Chapter Four seeks to respond to modern claims that Puritan theology allowed for a "continuationist" position, by canvassing evidence both from seventeenth-century Reformed thinkers themselves and from their critics, who maintained that Westminster orthodoxy was indeed cessationist in style. Chapters Five and Six explore the claims to and explanations for "prophecy" in Reformed theology in both England and Scotland in the seventeenth century. Chapter Seven examines the question of the theological status of the Westminster Confession in its own time. To what extent were subscription requirements envisaged by the Assembly and the governments of the day, and what form did these requirements take?
The thesis concludes that the Westminster divines intended the cessationist clause to affirm that there was to be no more extra-biblical, "immediate" revelation for any purpose now that the church possessed the completed Scriptures. The written Word of God was fully capable of showing the way of "salvation" in its wider scope as either temporal or eternal deliverance. At the same time the divines did not intend to deny that God could still speak through special providences that might involve dreams or the ministry of angels, for example, but such revelation was always to be considered "mediate". The primary means was held to be the written Scriptures, illuminated by the Holy Spirit. The unity of the Word and Spirit was maintained, and God�s freedom to address individual circumstances remained intact.
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Ross, Philip Sutherland. "A critical investigation concerning the biblical and theological basis for the threefold division of the law with particular reference to the Westminster Confession of Faith formulation of that division." Thesis, University of Wales Trinity Saint David, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683237.
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Goeschl, Gary Edward. "Toward an understanding of Reformed theology an introductory commentary on five major chapters of the Westminster Confession of Faith /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Wang, Amos Jui-Chen. "A comparative study on the soteriology of the "Born-Again Community" in China and that of the Westminster Confession of Faith." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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MacLean, Donald John. "Reformed thought and the free offer of the Gospel, with special reference to the Westminster Confession of Faith and James Durham (1622-1658)." Thesis, University of Wales Trinity Saint David, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683061.
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Howson, Barry. "A historical and comparative study of the First and Second London Baptist Confessions of Faith with reference to the Westminster and Savoy Confessions." Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23845.
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The Particular Baptists of England emerged in the middle of the seventeenth century around the time of the Revolution. The first half of this thesis looks at the history of the first two London Particular Baptist Confessions of Faith written in 1644 and 1689. It examines the history behind the making of both Confessions as well as the sources from which they drew their material. The second half of the thesis is a comparison study. Firstly, the two Baptist Confessions are compared with each other in the areas of the atonement, baptism, the Church, and religious liberty, to see if Particular Baptist beliefs had changed. Secondly, the 1689 Baptist Confession is compared with the two leading English Calvinistic Confessions of the seventeenth century, the Presbyterian Westminster Confession and the Congregationalist Savoy Declaration, in order to see their similarities and differences in the same four areas.
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CARDOSO, TIMÓTEO KLEIN. "SIMILARIDADES E DESLOCAMENTOS TEOLÓGICO-DOUTRINÁRIOS NOS 28 ARTIGOS DA BREVE EXPO-SIÇÃO DAS DOUTRINAS FUNDAMENTAIS DO CRIS-TIANISMO, EM COMPARAÇÃO À CONFISSÃO DE FÉ DE WESTMINSTER." Universidade Metodista de Sao Paulo, 2017. http://tede.metodista.br/jspui/handle/tede/1714.
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This dissertation investigates the historical and contextual events involved in the process of implantation of Fluminense Evangelical Church, that cul-minate in the establishment of the 28 Articles of the Short Exposition of the Christianity Fundamental Doctrines. It was hypothesized that this declaration of faith has been created under the influence of The Westminster Confes-sion of Faith, main symbol of faith of the Scottish Presbyterianism, of which Robert Reid Kalley was part. In this aspect, this study aims to identify theo-logical-doctrinaire similarities and displacements that permeate the 28 Arti-cles, through a comparative study with The Westminster Confession of Faith. As theoretical-methodological referential it was used the concept of history of religious mentalities, as a strategy for identification of common doctrines believed and practiced in the daily life of different societies and contexts. The first chapter presents historical and contextual elements of the institu-tionalization of the Fluminense Evangelical Church and the 28 Articles. The second chapter reports the origin and development of The Westminster Con-fession of Faith. The third chapter categorizes the 28 Articles in the six main areas of theology (Theology, Anthropology, Christology, Soteriology, Eccle-siology and Eschatology), suggesting a comparative study in relation to The Westminster Confession of Faith. The results reveal, in an original way, the existing doctrinaire similarities and displacements, achieving the disserta-tion objective.
A presente dissertação de mestrado analisa os acontecimentos históricos e contextuais envolvidos no processo de implantação da Igreja Evangélica Fluminense, que culminaram no estabelecimento dos 28 Artigos da Breve Exposição das Doutrinas Fundamentais do Cristianismo. Trabalhou-se com a hipótese desta declaração de fé ter recebido influência da Confissão de Fé de Westminster, principal símbolo de fé do presbiterianismo escocês, do qual Robert Reid Kalley fez parte. Nesse aspecto, o trabalho busca identifi-car as similaridades e os deslocamentos teológico-doutrinários que permei-am os 28 artigos, através de um estudo comparativo com a Confissão de Fé de Westminster. Como referencial teórico-metodológico utilizou-se o concei-to de história das mentalidades religiosas, como estratégia para identifica-ção das doutrinas comuns cridas e praticadas no cotidiano de sociedades e contextos distintos. O primeiro capítulo apresenta elementos históricos e contextuais na institucionalização da Igreja Evangélica Fluminense e dos 28 Artigos. O segundo capítulo relata a origem e o desenvolvimento da Con-fissão de Fé de Westminster. O terceiro capítulo categoriza os 28 Artigos nas seis principais áreas da teologia (Teologia, Antropologia, Cristologia, Soteri-ologia, Eclesiologia e Escatologia), propondo um estudo comparativo em relação à Confissão de Fé de Westminster. Como resultado apresenta, de forma original, as similaridades e os deslocamentos doutrinários existentes, atingindo o objetivo da pesquisa.
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Puglisi-Kaczmarek, Claire. "Le Commonwealth divin de Thomas Chalmers (1780-1847) : héritage knoxien, contraintes historiques, modèle d'Eglise universelle." Toulon, 2005. http://www.theses.fr/2005TOUL3001.
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Thomas Chalmers, pasteur presbytérien écossais né en 1780 et mort en 1847, lutta contre l'indigence et l'irréligion dans les grandes villes écossaises pendant la Révolution Industrielle. En réponse aux conditions économiques et sociales dramatiques, il entreprit de redonner vie à l'idéal paroissial knoxien, en tentant de fonder un Commonwealth divin. Son noble projet a pour origine les idées sociales calvinistes des 16ème et 17ème siècles qui ont été exposées dans des documents issus des Réformes écossaise et genevoise comme le Premier Livre de Discipline (1560), le Second Livre de Discipline (1578) et la Confession de Foi de Westminster (1647). Cette forme de calvinisme avait pour mission de réformer en profondeur la société de sorte que la religion s'immisce dans tous les secteurs de la vie sociale, politique et économique, ramenant le christianisme dans tous les foyers d'Ecosse. Thomas Chalmers reprit ces idées à son compte pour créer un Commonwealth divin, sorte de société idéale dans laquelle il souhaitait édifier conjointement un " Nouvel Homme " dans une Eglise universelle. Pour ce faire, il mit en place un système d'éducation au sein d'une organisation paroissiale d'inspiration knoxienne. Dans un premier temps, nous étudions l'originalité de l'instruction paroissiale de Thomas Chalmers dans la tradition de l'Eglise Etablie. Dans une seconde partie, nous analysons le rôle de ses réformes universitaires dans la définition d'une théologie pastorale. Enfin, nous démontrons que ses réformes d'édification de l'Eglise furent tributaires des rapports complexes entre l'Eglise et l'Etat. En 1843, la fondation de l'Eglise Libre d'Ecosse sonna le glas de leur alliance, mais fut, pour Chalmers, une nouvelle opportunité de poursuivre son idéal d'un Commonwealth divinThomas Chalmers, Presbyterian minister, (1780-1847), fought against pauperism and irreligion in urban Scotland during the Industrial Revolution. Because of the dreadful economic and social conditions, he revived the parochial ideal of John Knox in order to found a Godly Commonwealth. The sources of inspirations are the 16th and 17th century social Calvinist ideas which were expounded in the major documents of the European Reformations such as The First Book pf Discipline (1560), the Second Book of Discipline (1578) and the Westminster Confession of Faith (1647). This Calvinist organization was aimed at reforming society so as religion could penetrate all aspects of social, political and economical life. Chalmers took over the ideal to create a Godly Commonwealth in which he could transform members of society into a “New man” within a universal Church. He organized a new educational system within a traditional parish system. First, I will study the originality of his parochial instruction system in the Presbyterian tradition. Secondly, I will analyse the impact of his academic reforms in the definition of a pastoral theology. Finally, I will show how the success of his reforms depended upon the complex relationship between Church and State. In 1843, the foundation of the Free Church of Scotland challenged the alliance. However, it was an opportunity for Chalmers to carry on his mission of a Godly Commonwealth
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Woehr, David M. "The Westminster Confession of Faith and doctrinal uniformity in the Presbyterian Church in the United States of America from the revolutionary period to the beginning of the old school/new school controversy (1770-1829)." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
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Lee, Kil Ho. "A comparative study of covenant theology in the thought of John Calvin and the Westminster Confession." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Delivuk, John Allen. "Biblical authority in the Westminster Confession and its twentieth century contextualization in the Reformed Presbyterian Testimony of 1980 /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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Tilstra, Raymond. "Raising the value of confession of faith in a Reformed Church in America." Theological Research Exchange Network (TREN), 2001. http://www.tren.com.
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Geracie, Patrick C. "A biblical and historical examination of the positive confession movement." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Kwok, Eddie. "The doctrine of justification by faith in the Augsburg Confession and its relationship to Christian discipleship." Thesis, Middlesex University, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.399849.
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Turnour, Matthew Dwight. "The stewardship paradigm : an enquiry into the ethical obligation associated with being in control of resorces." Thesis, Queensland University of Technology, 1999. https://eprints.qut.edu.au/35810/1/35810.pdf.
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The resource allocation and utilization discourse is dominated by debates about rights particularly individual property rights and ownership. This is due largely to the philosophic foundations provided by Hobbes and Locke and adopted by Bentham. In our community, though, resources come not merely with rights embedded but also obligations. The relevant laws and equitable principles which give shape to our shared rights and obligations with respect to resources take cognizance not merely of the title to the resource (the proprietary right) but the particular context in which the right is exercised. Moral philosophy regarding resource utilisation has from ancient times taken cognizance of obligations but with ascendance of modernity, the agenda of moral philosophy regarding resources, has been dominated, at least since John Locke, by a preoccupation with property rights; the ethical obligations associated with resource management have been largely ignored. The particular social context has also been ignored. Exploring this applied ethical terrain regarding resource utilisation, this thesis:
(1) Revisits the justifications for modem property rights (and in that the exclusion of obligations);
(2) Identifies major deficiencies in these justifications and reasons for this;
(3) Traces the concept of stewardship as understood in classical Greek writing and in the New Testament, and considers its application in the Patristic period and by Medieval and reformist writers, before turning to investigate its influence on legal and equitable concepts through to the current day;
4) Discusses the nature of the stewardship obligation,maps it and offers a schematic for applying the Stewardship Paradigm to problems arising in daily life;
and,
(5) Discusses the way in which the Stewardship Paradigm may be applied by, and assists in resolving issues arising from within four dominant philosophic world views:
(a) Rawls' social contract theory;
(b) Utilitarianism as discussed by Peter Singer;
(c) Christianity with particular focus on the theology of Douglas Hall;
(d) Feminism particularly as expressed in the ethics of care of Carol Gilligan;
and, offers some more general comments about stewardship in the context of an ethically plural community.
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Мозговий, Іван Павлович, Иван Павлович Мозговый, and Ivan Pavlovych Mozghovyi. "Четверта світова релігія." Thesis, Press-тиж, 2002. http://essuir.sumdu.edu.ua/handle/123456789/65181.
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На рубежі двох тисячоліть, коли в громадській думці все більшого розуміння набуває ідея інтеграції політичних, економічних і культурних систем, особлива роль у процесі її реалізації відводиться релігії, передусім буддизму, християнству та ісламу, що постають як вияви діалектичної єдності двох моментів – етнічного та надетнічного, національного та міжнародного.
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Vieira, Walmir. "CAPELANIA ESCOLAR BATISTA: as práticas pastorais desenvolvidas pela capelania dos Colégios Batistas - um estudo de caso do sistema batista mineiro de educação." Universidade Metodista de São Paulo, 2009. http://tede.metodista.br/jspui/handle/tede/528.
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Previous issue date: 2009-09-10This work is a study of the school chaplaincy developed in the Baptist Educational Corporation of Minas Gerais (SBME), institution formed by six schools, a college, a language institute and three social educational projects, all of them located in the state of Minas Gerais and maintained by the Educational Board of the Baptist Convention of Minas Gerais, institution to which the Baptist Churches of the state are affiliated. It presents the origin, the context, the development and the constitution of the Baptist Educational Corporation of Minas Gerais, as well as, its relationship with the Baptist denominational structure. It also describes the objectives, the importance, the functions and the legality of school chaplaincy along with the role, the educational formation and the ideal profile of a school chaplain. The school chaplaincy (or pastoral) is present in almost all denominational educational institutions, that is, those which are connected to a religion and adopt the faith and life principles of its religious tradition as guidance of their political and pedagogical actions. The goal of school chaplaincy is to minister to students, employees, teachers and families of an educational institution based on the faith principles of the institution, helping them in their emotional, spiritual and moral needs, helping them to overcome their difficulties and daily fights, so as to make the process of total development of the person flow smoothly. The SBME chaplaincy like all others has to face a lot of challenges related to faith confession principles, school internal and external environment, society problems and a series of other problems the contemporary young student has to face which are described in this paper. In order to face and respond to these many challenges and demands, the chaplaincy of the SBME uses a series of strategies and develops several actions. Among the strategies and possibilities of pastoral actions, the project Ethics and Character in the School is accentuated. The project has as its goal to help students, employees and teachers to build character qualities and ethic principles, along the educational process of the school and also to be used in life(AU0
Este trabalho estuda a capelania escolar desenvolvida no Sistema Batista Mineiro de Educação (STBM), organização formada por seis colégios, uma faculdade, um instituto de idiomas e três projetos socio-educacionais, localizados em Minas Gerais, mantida pela Jutna de Educação da Convenção Batista Mineira, instituição das igrejas batistas de Minas Gerais. Apresenta a origem, contexto, desenvolvimento e constituição do Sistema Batisa Mineiro de Educação, bem como sua relação com a estrutura da deominação batista. Descreve os objetivos, importância, funções e legalidade da capelania escolar e o papél, a formação e o perfil ideal de um capelão ou capelã escolar. A capelania (ou pastoral) escolar está presente em praticamente todas as instituições educacionais confessionais, isto é, naquelas que estão ligadas a uma religião e que adotam os princípios de fé e vida dessa tradição religiosa como norteadores de sua ação poliítico-pedagógica. O objetivo da capelania escolar é ministrar aos alunos, funcionários administrativos e docentes e familiares de uma instituição de ensino, em suas necessidades emocionais, espirituais e morais, ajudando-os a superarem suas dificuldades e lutas, a fim de que o processo de formação do ser integral aconteça. A Capelania do SBME, como todas as capelanias escolares, enfrenta muitos desafios oriundos do exercício da sua confessionalidade, do ambiente interno e externo da escola, da sociedade e de vários problemas que vivenciam o jovem estudante contemporâneo, relacionados ao longo do texto. Para responder a esses desafios e demandas a capelania do SBME usa uma série de estratégias e desenvolve várias ações. Entre as estratégias e possibilidades de ação pastoral apresentadas neste trabalho, destaca-se o Projeto Ética e Caráter na Escola , que objetiva ajudar aos corpos docentes, discente e adminsitrativo a construirem e adotarem valo res e princípios éticos cristãos, ao longo de todo o processo educativo na escola e para a vida(AU)
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Oh, Jong Teack. "The roots of puritanism in the Korean Presbyterian Church." Thesis, 2008. http://hdl.handle.net/2263/24868.
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“The Roots of Puritanism in the Korean Presbyterian Church” offers an analysis on Puritanism and an alternative to the contemporary Korean Presbyterian Church, which has lost its course; specifically in the current century of mission in Korea. The reasons for the abovementioned idea are as follows. Firstly, Puritanism was not foreign concept to Korean Christians, who have had contact with the concept before. Early missionaries in America fought against Conservatism (or Fundamentalism) and Liberalism. The conservative camp especially tried to hold on to the Westminster Confession of Faith and the authority of the Bible. These were the representatives of Puritan legacies. Puritanism was naturally implanted into Korean soil through early foreign missionaries who preached the Gospel. Therefore, the suggested idea must take on the character not of a creation but of a restoration in terms of the Korean Presbyterian Church. Secondly, it is due to its confidence that the Puritans pursuing points, which tried to establish the whole society on the basis of the Bible, are the answer to the contemporary Korean Presbyterian Church, which has stagnated in both number and quality of faith. The Puritans did not separate faith from the secular world. Instead, they tried to establish their society on the Bible. The Covenant with the church and the state as well as the individual was a strong vehicle for their thoughts. Their ultimate aim was piety in the presence of God. Meanwhile, the early Korean Presbyterian Church adopted the Twelve Articles of Faith and the Westminster Confession of Faith as official creeds. It meant that the Korean Presbyterian Church kept the Puritan point of the Bible and faith from 1884 to the middle of the 1930’s. The faculty of Pyungyang Theological Seminary, which was a unique training school for would-be ministers, taught the Puritan faith and theology thoroughly. However, Korean political changes tremendously influenced her Christianity. During the period of Japanese Imperialism (1919-1945), the early conservative faith and theology had to face the challenge of Liberalism. The whole of the Korean Presbyterian Church submitted to the Japanese iron-fisted rule and Shrine Worship in 1937. However, the Puritan faith and theology were rediscovered through the faith of the few resistors of Japanese rule. After Liberation from Japan in 1945, the antagonism of ideology caused Korea divided into two. On the one hand, North Korea fell under the banner of communism, which thoroughly eradicated the church in terms of its ideology more than the Japanese did. On the other hand, South Korea joined under the banner of democracy and churches were found to be in an unparalleled prosperous condition. The few resistors of Japanese imperialism cried out for the Puritan faith and demanded that the Korean Church should officially repent the sin of Japanese Shrine worship. However, an overwhelming majority consisting of the ecclesiastical authorities rejected their proposal as well as their faith and treated them as religious outcasts. The few resistors detached themselves from the established denomination and formed the Goshin Party. After the separation, schisms of denomination accelerated, because of differences in faith and theology or religious concession. In addition, Pentecostal theology and its spirituality as a substitute to Puritanism were more dominant in Korean Christianity than any other denominations. The Private experience and the charismata of the Holy Spirit were the keys points of the Pentecostal movement. They contributed to the concern and development of Pneumatology in Korean Christianity. However, Pentecostalism made the Presbyterian Church interpret the Bible without theological balance. The church began to seek material blessings instead of spiritual ones and to the pursuit of this world instead of the next. In addition, the Presbyterian Church was only concerned with itself without being indifferent to the ungodly society beyond itself. In conclusion, the restoration of Puritanism, which tried to base both the society and the church on the foundation of the Bible, is the best solution to the future contemporary Presbyterian Church.Thesis (PhD (Church History and Church Polity))--University of Pretoria, 2008.
Church History and Church Policy
PhD
unrestricted
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Bronkhurst, Willem J. "A critical comparison of the Ecclesiologies of the catechism of the Catholic Church and the 1689 Baptist Confession of Faith." Thesis, 2011. http://hdl.handle.net/10413/2873.
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This thesis attempts to answer the following questions: What are the implications of the differences and similarities between the ways in which Catholics and Reformed Baptists understand the concept “church” and the church’s constitution and characteristics, and can a critical evaluation of the agreements and differences in any way facilitate ecumenical dialogue between Roman Catholics and Reformed Baptists?Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.
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Eckert, Klaus Ludwig Robert. "Die Metanoia-Botschaft des Evangeliums als Ausgangspunkt für die Erarbeitung einer praktisch-theologischen Theorie in der Erlebnisgesellschaft." 1998. http://hdl.handle.net/10500/16732.
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Text in GermanThe impulse for this research comes from the present crisis of the penitential practice within the Roman Catholic communities of Germany, where notwithstanding all pastoral efforts the practice of sacramental confession has dropped to almost nothing. The procedure adopted is based on the method of R. Zerfass. 1" step: An investigation on the present practice has been done with a previous research: 2nd step: The present research, in the first chapter deals with the New Testament origins of penance and the historical development up to the present time. An essential result attained is the insight that conversion (Mk 1,14 f.) does not consist of a message of doom but urges the audience to pursue the salvation of the reign of God. As a consequence the believer experiences an ethic motivation whereby he takes as orientation the rules of the kingdom of God. 3rd step: The sociological situation of the target group is the topic of chapter two. The study is based on the work of G. Schulze. The central point made by his analysis is the affirmation that people in contemporary society are basically experience orientated and that all opportunities and offers are assessed according to their experiential value. Because of the confusing oversupply of experiences and the avoidance of disappointments caused by unfulfilled expectations homogeneous groups (milieus) emerge. People, in search of experience orient themselves according to these experiences and shape them in their turn. In the realm (market) of experiences which cannot be controlled supply and demand come together. The supplier who do not follow the laws of the market is ousted because of failing to supply what is demanded. 4th step: In chapter 3 a practical theological theory is developed that present penitential crises is routed in a crises of faith. For this reason an updated pastoral approach to conversion needs to take as its starting point the liberation message of Jesus and at the same time to take into consideration the rules that govern the market, the contemporary segmentation of the milieu included. The final step will consist in a pastoral concretisation
Philosophy, Practical & Systematic Theology
D.Th. (Practical Theology)
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Naude, Christo. "Die sosiale konstruksie van geloofsontwikkeling by `n groep katkisante." Thesis, 2006. http://hdl.handle.net/10500/2380.
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Ten spyte daarvan dat die meeste skoolgaande jongmense in die Ned Geref Kerk kategese deurloop, en self in die finale jaar van kategese, word daar nie veel aandag aan lewenstories van die katkisante geskenk nie.
Hierdie studie oor geloofsontwikkeling by `n groep katkisante word gedoen vanuit pastoraal teologiese perspektief en `n sosiale konstruksieteorie diskoers. Oor `n tydperk van `n jaar is daar deur middel van kwalitatiewe navorsing `n proses gevolg met `n finalejaarsgroep van nege-en-twintig katkisante met die doel om geloofsontwikkeling te laat plaasvind, deur aandag aan hulle geloofsverhale te gee met die oog op die skryf van `n eie geloofsbelydenis. Na die tyd is oor die proses gereflekteer. Drie aspekte het die studie gerig.
Die konteks waarbinne die studie plaasgevind het, wat bestaan uit die gemeente, breër samelewing, paradigmas, verbande en verhoudinge waarbinne die proses plaasgevind het.
Die inhoud van die kategese, wat deelnemend gekonstrueer was.
Die groep van nege-en-twintig jongmense wat met finalejaarkategese besig was, word binne konteks betrek by deelnemende pastorale kategese.
My metode was om binne die gemeente, in die kategese, `n ruimte te skep waarbinne die katkisante deelnemend die kategetiese proses gekonstrueer het. Sodoende sou die klem op deelname val wat die hooffokus van die studie is. Die aandag wat daar aan die katkisante se lewensverhale gegee word maak die narratiewe diskoers relevant vir hierdie studie.
Kategese binne hierdie studie het 'n deelnemende karakter. Die volgende benaderings het die deelnemende karakter ondersteun.
Die kategesepraktyk skuif na `n pastorale benadering.
Die leerinhoude se klem verskuif na verhoudings.
Die kategetiese inhoud word sosiaal gekonstrueer.
Despite the fact that most youth from the Dutch Reformed Church are of school going age during their final year of catechism, insufficient attention is given to the life stories of these young people.
My research project on faith development with a group of young people involved in catechism was shaped by a pastoral theological perspective and a social constructionist discourse.
Over a period of a year a process of qualitative research was conducted with a group of twenty-nine young conformants. The aim was to encourage faith development by given attention to their faith stories with the intention for them to write their own confessions of faith. Afterwards the process was reflected on. The study was guided by three themes.
The context in which the study was conducted, consisted of the congregation, society at large, paradigms and relationships in which the process took place.
The context of the catechism was conducted is a participatory manner.
The third theme was the group of twenty-nine young people that participated in their final year of catechism in which the context of participatory pastoral catechism was focused on.
The approach that was followed, was create space within the congregation for catechism to be conducted in a participatory manner with the twenty-nine young participants. In this way participation which is the main focus of this study is accentuated. The attention to the life stories of these young people makes the narrative discourse relevant to the study.
Catechism according to this study has a participatory character that is supported by the following approaches.
The practice of catechism shifts to a pastoral approach.
The content of the catechism shifts to relationships.
The content of the catechism becomes socially constructed.Practial Theology
D. Th. (Pastoral Therapy)
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Lephakga, Tshepo. "The significance of justice for true reconciliation on the land question in the present day South Africa." Diss., 2012. http://hdl.handle.net/10500/19895.
Full textAbstract:
This study is an attempt to contribute to the discussion on theology and land restitution. The researcher approaches it from a theological background and acknowledges the many contributions on this subject in other fields. Since this is a theological contribution, this research has the Bible as its point of departure. Black people are deeply rooted in the land. Land dispossession destroyed the God-ordained and created bond between black people and their black selves. Land dispossession also had a terrible economic impact upon black people. As result of land dispossession Bantustans were established. These black areas were economically disadvantaged and black people were forced to live in impoverished conditions. Land, which was a primary source of life for black people, was brutally taken away from them. Consequently, black people were forced to leave the Bantustans in search for employment in “white” South Africa. Because of this, they were made slaves and labourers in the country of their birth. The Bantustans were not considered to be part of South Africa; hence black people were aliens in their ancestral motherland. The black communal economic system was destroyed as a result of land dispossession. (The black communal economic system refers to an economic system where everyone works the land and thus benefits economically from the land.) The results of this are still seen in present-day South Africa. The majority of black people are still living at the margins of society because in the past, they were made subservient and dependent on white people to survive economically. Since apartheid was a system that was sustained on cheap black labour, this dependency on the white economy was systemic and generational. It is for this very reason that we see the very disproportionate face of the economy today. In an attempt to arrest the imbalance, the restoration of land to black people is inevitable. It is only then that black people will be liberated from being overly dependent on white people for their
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survival. Land dispossession also had a terrible impact upon the identity and “blackness” of black people; black people internalised oppression as a result of the apartheid system, which was affirmed by the Dutch Reformed Church as a God-ordained system. This system officially paved the way and was used as the vehicle for land dispossession in South Africa; it destroyed black people and it is therefore not by chance that black people have become the greatest consumers. The identity of black people is deeply rooted in their ancestral motherland and land dispossession had a brutal impact upon the blackness of black people. Black people, as a result of land dispossession, started to doubt their humanness. Land dispossession also had a dreadful impact upon the relationships of black people with themselves and the relationships between white people and black people. These relationships were immorally and officially damaged by the apartheid system, which was deeply structural. Thus, when dealing with the land question in South Africa, the fact that it is deeply structural should be kept in mind. The church is entrusted with the task of reconciling the damaged relationships in a transformational manner. This can only be done when black people and white people engage and embrace each other on an equal basis. But black people and white people in South Africa cannot be on an equal basis as long as structural divisions which still advantage some and disadvantage others are not dealt with in a transformational manner. Therefore the need for land restitution in South Africa is necessary today because it does not only relate to the issues of faith and identity, but it is also economic. The consequences of the dispossession of land in the past are still evident in present-day South Africa. Land dispossession has had a terrible impact upon the faith of black people, whose faith is strongly linked to land (place). Faith and belonging are interrelated. The restoration of land to black people is necessary to reconcile black people with their faith and consequently with themselves.Philosophy, Practical and Systematic Theology
D.Th. (Theological Ethics)
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Pienaar, Johannes P. "Die verhouding tussen die christologie en etiek in die brief aan die Kolossense (Afrikaans)." Thesis, 2010. http://hdl.handle.net/2263/26816.
Full textAbstract:
The letter to the Colossians was written because of a false or heretic doctrine that threatened the absolute reign of Christ and the fullness of his redemptive action; it claimed the necessity of the inclusion of other redemptive practices such as asceticism and participation in ceremonial rites; robbing the believer of his/her freedom in Christ by lessening the fullness of his victory (Col 2:23). In stark contrast to this, Paul accentuates the absolute uniqueness of Christ (Col 1:12-20); assuring the congregation of the fact that they have died with Christ (Col 2:20), and have been resurrected with Him (Col 3:1). With these indicatives, he calls on the believers in Colossi to live new lives of triumph (Col 2:20-4:6). Excepting the introductory paragraph (Col 1:1-12) and the conclusion (Col 4:7-18), the letter is divided into three parts – Colossians 1:13 to 2:5; 2:6-23; and 3:1 to 4:2. The letter can also be divided into a movement in two parts; an indicative or fundamental part, and an imperative or exhortative part. But this division should not become too much of a focus as Paul's Christological declarations are also found in the exhortative part of the letter (Col 3:1-4:6), and ethical imperatives can be identified in the indicative/instructive part of the letter. In the introductory paragraph, the author expresses thanks to God for the faith of the Colossians; and prays that they may do the will of God, whilst growing in faith and the strength to persevere. The author also calls on the congregation to join him in his expression of thanksgiving, as it is God who has enabled them to become heirs of the light and life of his Kingdom. Accordingly, the first part of the letter tells the tale of their coming to faith – through Christ they were ripped from the darkness and placed under His reign. In the Christological confession that follows the precedence of the Son is described – He is the one who has restored peace and has brought about reconciliation between God and man. It is through Christ that the mysteries of God have been revealed; therefore true knowledge of life is to be found only in Christ. This serves as an exhortation for believers to stand firm in their faith, and in this way avoid being misguided by false doctrines. In the second part, believers are requested to live in close connection with Christ, as they died and were resurrected with Him. This identity in Christ should be the decisive factor in their lives, causing them to live a new life with Christ. In the third part, practical examples are given for when living connected to Christ; summed up with the exhortation to say and to do everything in the name of Jesus Christ. Thus, a logical progression can be identified in the letter; beginning with the reality of the Colossians faith and identity in Christ; and leading into a life lived in accordance with this connection to Christ; accentuating the interconnectedness of Christology and ethics.Thesis (PhD)--University of Pretoria, 2010.
New Testament Studies
unrestricted
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Mašatová, Nina. "Vzkříšení Ježíše z Nazaretu jako otázka hermeneutická." Master's thesis, 2016. http://www.nusl.cz/ntk/nusl-350695.
Full textAbstract:
The thesis deals with the message of the resurrection of Jesus of Nazareth, which is crucial for Christianity and its relevant hermeneutical approach. In the first chapter we analyze the contemporary hermeneutical context of the message within the Hellenistic and Hebrew cultures. In the second chapter we present an analysis of pre-Pauline faith confessions, Paul's texts and synoptic Gospels focused on targeted formulating of the message for respective communities and their cultural background. The last chapter wants to present some contemporary relevant hermeneutical approaches to this message. One of them could be the so called mythmaking, which emphasizes the necessity of permanent updating of accepted opinions, messages and realities. We can observe the mythmaking process already with the New Testament authors and each and also our generation is expected to bring the message about the resurrection of Jesus of Nazareth to future generations in a relevant way. Powered by TCPDF (www.tcpdf.org)
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FAJMON, Blahoslav. "Teorie mluvních aktů v teologii se zvláštním ohledem na prosebnou modlitbu a vyznání Ježíše Krista jako Syna Božího v Markově evangeliu." Doctoral thesis, 2015. http://www.nusl.cz/ntk/nusl-203508.
Full textAbstract:
The purpose of this dissertation is to inquire into the application of the Speech act theory in the field of theology. First, philosophical part introduces distinctive topics of language-philosophy found in Wittgenstein, Austin and Searle. The main focus of this summary lies on Searle`s categorization of speech acts. If we approach Searle`s categorization from the perspective of Wittgenstein`s philosophy, we could understand his categorization in functional and not ontological terms and therefore we find a certain liberty to modify Searle`s categorization with regard to analysed phenomenon. In the beginning of the theological part we analyse the limits of the application of the speech act theory in the case of the confession of faith. Consequently we construct categorization of the speech acts of faith discourse based on its communicative and transformative dimensions. Afterwards we focus on one of the main types of faith discourse, namely the petitionary prayer. During analysis of the petitionary prayer in the Old and New Testament we gradually introduce considerable insights of theologians who applied Austin`s and Searle`s concepts in their work. These are followed up by our own observations. Second section of the theological part of the dissertation is concerned with the application of speech act theory in exegesis of particular texts, namely those passages in Mark`s gospel which speak about Jesus as the Son of God. Speech act theory evidently could not serve to settle exegetical disagreements by always locating the precise illocutionary point of every speech act, however it proves itself as a good tool for conceptual orientation and its application brings valuable insights.