PhD Theses

Permanent URI for this collectionhttps://hdl.handle.net/20.500.14194/2796

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Christian Nominalism Within Church Membership, A Case Study of the Church in the Town of Bunia in the Democratic Republic of Congo.
(South African Theological Seminary) Edre, Enosh Anguandia Adia; Ferdinando, Kieth
This study into “Christian nominalism in church membership: A case study of the church in the town of Bunia in the Democratic Republic of Congo”is an attempt to describe one of the major problems in the growth of the Christian population in the Bunia churches in particular and the African church in general. The purpose of this study was to create awareness among church leaders of the challenges of nominal Christian faith in their respective church memberships, to examine the correlation between their awareness or lack of awareness of the problem of nominalism in their churches and the alleged nominal faith of their church members,and to suggest practical steps for pastors in Bunia to effectively address the challenges of Christian nominalism in order to bring transformation in the life and ministry of their respective local churches. The following are tentative conclusions drawn from the findings of the research into the understanding of Christian nominalism in church membership in Bunia churches:(1)Regarding Christian nominalism in Bunia church memberships, the majority of church leaders and members acknowledge the presence in their church memberships of people who appear to be or are regarded by others as true Christians but are not. The testimonies of former nominal church members imply that some church members and even church leaders have gone through the rite of water baptism and are “actively” involved in the church, but without genuine repentance and authentic faith in Jesus. vii(2)Christian nominalism is understood both as a condition of those who are not Christians at all and as a condition of those who are Christians but who have not grown spiritually. The study shows that the Bunia churches understand nominal Christians more as church members not growing spiritually than those who are not Christians at all. (3)The pastoral leadership may be to blame for, among other things, not preaching the biblical gospel clearly, not doing appropriate evangelism, not following up those who convert to Christ and not being role models in their lifestyle. The research findings of the understanding of Christian nominalism in Bunia church memberships have the following implications for the church and for the field of practical theology.(1)Much needs to be done for Bunia churches to enable them to start effectively confronting Christian nominalism and its challenges. Churches should ensure that evangelism is done not only outside the church but inside it as well. Doing biblical evangelism is one mark of a healthy local church. (2)Pastors need to exercise serious pastoral oversight of the flock to avoid filling the church with unconverted members. They will do this by feeding God’s people, being godly role models for them and watching over them.(3)This study of Christian nominalism can also offer an opportunity for further research on, among others, the impact of a denomination’s doctrines on members’ understanding of what it is to be a Christian, the issue of “quick methods” in winning people to Christ, the relationship between the size of a local church membership and Christian nominalism and the influence of secularism and religious pluralism on the development of Christian nominalism.
Establishing a model of ecclesiastical discipline in the Church of Pentecost, Ghana
(South African Theological Seminary Johannesburg, 2023) Kumi-Woode, Benjamin Godson 1964–; Mzondi, Modisa
The Church of Pentecost–Ghana (CoP–Ghana) is a Ghanaian classical Pentecostal Church with a transnational reach. In this study, ecclesiastical discipline as practiced in the CoP–Ghana was researched using Robert Osmer’s method with the view to develop a model of ecclesiastical discipline for the church. Robert Osmer’s method of research outlines a four-step process which involves the descriptive-empirical task, the interpretative task, the normative task and the pragmatic task (Osmer 2008, 31–218). Thirty respondents each from ministers, presbyters and members were interviewed using semi- structured questions. Views of ministers, presbyters, and members interviewed about ecclesiastical discipline in the CoP–Ghana were that ecclesiastical discipline was relevant to the CoP–Ghana due to the necessity to show the church, Christ's bride, as holy and that discipline is an expression of God's love. Additionally, the purpose of ecclesiastical discipline is to uphold the church's reputation and help it carry out the divine mission of preparing individuals for God's kingdom. The major concerns raised by the participants regarding the application of ecclesiastical discipline in the CoP–Ghana include the absence of clear guidelines for ecclesiastical discipline, lack of counselling resources for both pre- and post-discipline phases, aggressive approach of the process, lack of confidence in the reliability of the investigative process, and lethargy in carrying out discipline due to criticism of the practice in contemporary times. For this reason, membership should be classified into new members, members, presbyters, ministers, and higher calling for purposes of ecclesiastical discipline, and disciplinary measures rated from leniency to severe sanctions in that order. Education on ecclesiastical discipline should be integrated into the church’s discipleship program to include new converts classes, pulpit ministry, Bible studies, lay leaders’ school, ministerial formation course and a manual on ecclesiastical discipline, as one the church’s key discipleship documents. Further, an objective means which considers maturity, nature of the offense, status of the offender, attitude of the offender, mode of disclosure of offense and type of offense should be prayerfully adopted in determining sanctions to be meted out to offenders, in such a way that the nature of the offense and the dynamics of the offender are considered in sanctioning. Finally, the church must deliberately ensure that sanctioned members are assigned mature believers or counsellors to assist in their reconciliation and restoration to fellowship. Recommendations made were that a systematic means and pastoral care to ensure reconciliation and restoration of offenders should be developed and adopted which involve clemency, godly counselling and ministry of love, and further research to be done to ascertain the extent to which previous offenders have been properly healed, reconciled, and restored after undergoing ecclesiastical discipline.