PhD Theses
Permanent URI for this collectionhttps://hdl.handle.net/20.500.14194/2796
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Item Establishing a model of ecclesiastical discipline in the Church of Pentecost, Ghana(South African Theological Seminary Johannesburg, 2023) Kumi-Woode, Benjamin Godson 1964–; Mzondi, ModisaThe 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.Item A Linguistic Evaluation of the Calvinist “All Without Distinction” Reading of πᾶς in the Pastoral Epistles(South African Theological Seminary Johannesburg, 2023) Jensen, Aaron Michael 1989–; Lioy, Dan T.; Coon, GeorgeThis thesis examines the Calvinist “all without distinction” reading of πᾶς, an interpretation that safeguards the Calvinist teachings of double predestination and limited atonement by claiming that in four key passages within the Pastoral Epistles (1 Tim 2:4, 6; 4:10; Titus 2:11) πᾶς denotes not all individual people but all kinds of people. By exegetically refuting other Calvinist proposals for these verses, this thesis demonstrates that double predestination and limited atonement are unviable without the “all without distinction” reading. Nevertheless, it also documents how the primary motivations for these Calvinist teachings—preserving God’s role as sole cause in election, conversion, and salvation, and preserving an effective atonement—are maintained without double predestination and limited atonement by other Christian traditions. Although Calvinists allege that linguistic support for the “all without distinction” interpretation is found in other passages where πᾶς denotes something less than every individual, no prior study quantified the linguistic rationale for the referent of πᾶς being limited. This thesis undertakes this missing linguistic analysis using a corpus-based lexical analysis. It identifies six manners of restriction found with πᾶς: hyperbole, implicit domain restriction, nonveridicality, intensive nouns, collective nouns, and superordinate categories. Using Gricean pragmatics, exegetical analysis, operator scoping, semantic analysis, and cognitive linguistics, it determines the linguistic features by which restricted uses of πᾶς might be identified. By applying these criteria to 1 Timothy 2:4, 6; 4:10 and Titus 2:11, this thesis finds that these verses lack the linguistic features necessary for such restrictions. Consequently, it demonstrates that the “all without distinction” interpretation is unviable, as are the Calvinist teachings of double predestination and limited atonement that depend on it. Conversely, it confirms as scriptural teaching that God desires the salvation of all and that Christ died for the sins of all. This thesis further articulates the practical significance of recognizing the universal scope of the Father’s merciful will and the Son’s atoning death. Non-Christians being evangelized can be presented with a sure basis for faith, and Christians doubting their own faith or elect status can be offered direct assurance from God’s will, Christ’s death, and the means of grace.Item AN EVANGELICAL PROTESTANT THEOLOGICAL AESTHETIC: A RESPONSE TO HANS URS VON BALTHASAR’S CRITIQUE(South African Theological Seminary Johannesburg, 2023) Currie, Ryan 1986–; Falconer, Robert D.; Coon, GeorgeIn the development of his theological aesthetic project, the Swiss theologian and Roman Catholic priest, Hans Urs von Balthasar, critiqued Protestantism for lacking a theological account of beauty. Balthasar claimed that Protestants explore the relationship of theology and worldly beauty in its various forms, but do not deal with beauty itself as a theological category and have eliminated beauty from theology completely. This thesis responds to this critique from an evangelical Protestant perspective. The purpose of this work is to develop a theological aesthetic for evangelical Protestants that builds on the insights of historical theology and is consistent with the biblical witness. The methodology employed is Falconer’s Architectonic Theology, which applies architectural design principles for the construction of a systematic theology. Following this methodology, this work examines the concepts of theological aesthetics in current evangelical Protestantism, the development of theological aesthetic concepts in the history of theology, Balthasar’s articulation of theological aesthetics, and the Johannine corpus. I argue that even though evangelical Protestants have neglected a theological account of beauty, they have a tacit theological aesthetic that needs further articulation and development. However, evangelical Protestants have much to offer in the field of theological aesthetics. In this thesis, I seek to develop a theological aesthetic that is based on a theology of the cross. I claim that beauty is inherently related to the concept of glory. Glory emphasizes the objective aspects of God’s fullness and perfection, while beauty emphasizes perception and drawing power. The perception of God’s beauty is made possible through the spiritual sense, given at regeneration. The spiritual sense also transforms the physical senses so that all created beauty becomes a communicative event where the beauty of God is displayed. This is significant because it provides a solution to the felt tension between spiritual and created beauty. Further, the beauty of God is transformative. Theological aesthetics has profound implications for life as the believer perceives God through faith and generates a beautiful life in the theo-drama.Item Christening a nation: A critical theological investigation of declaring Zambia a Christian nation(South African Theological Seminary Johannesburg, 2023) Mumba, Gabriel; Mzondi, ModisaChristening a nation: A critical theological investigation of declaring Zambia a Christian nation is a study contributing to the ongoing discussion concerning the theological implications surrounding the declaration of Zambia a Christian Nation, and how the Church in Zambia should respond to the declaration of Zambia as a Christian nation? The study is shaped after Osmer’s (2008, 199—217) four tasks of practical theology namely: (i) the descriptive task (what is going on?), whose main objective was to have an all-inclusive consultation to understand the factors that influenced the declaration of Zambia a Christian nation, (ii) the interpretive task (why is it going on?), which helped to historically understand what related literature teaches about christening a nation, (iii) the normative task (what ought to be going on?), which discussed what the Bible and theologians teach, vis–à–vis christening a nation, and (iv) the pragmatic task (how might we respond?), which discussed some critical theological implications of declaring Zambia a Christian nation, and further offered a pragmatic response of the Church in Zambia. In this regard, the study used a qualitative explorative–descriptive approach. Christening Zambia and the subsequent declaration of Zambia a Christian nation aroused discussions among stakeholders like the religious mother bodies, government and other interested parties to understand its objective. Therefore, the declaration of Zambia a Christian nation presents some good prospects to the Church in Zambia of fulfilling the great commission of Jesus Christ, while at the same time it is a challenge when its biblical and theological basis is not properly considered.Item A study on the lived experience of koinōnia in a post-apartheid, post-Armstrong congregation: A transition from power-imbalance to koinōnia(South African Theological Seminary Johannesburg, 2022) Millar, Candida 1977–; Harold, GodfreyThis research is an exploration of koinōnia in practice, from an evangelical, trinitarian perspective, in a congregation of Grace Communion International (GCI), in Johannesburg, South Africa. It considers the past effects of apartheid and Armstrongism in the study. Researching within the context of evangelicalism considers the four-fold quadrilateral of Bebbington (1993) namely biblicism, crucicentrism, conversionism and activism, with careful inclusion of Packer’s (1978) sixth essential, in his six-fold definition of evangelicalism, namely fellowship, folded into Bebbington’s “activism”. Koinōnia may be best considered first from a macro perspective, existing within the Triune God, that also finds its expression in the relationship between Christ and his Bride, into the micro family of believers. This research thus considers social/relational koinōnia as it exists in a Triune God, within a congregation that is situated within evangelicalism. The researcher recognizes the Church (the Bride of Christ) as a dynamic organism that is ever-evolving (Harper and Metzger 2009:16) but enters into a moment of time in search for meaning, and observes the apparent practice of koinōnia, from a post-Armstrong, post-apartheid context. Through the method of hermeneutic phenomenology (Swinton and Mowat 2016), the research explores the lived experience of the congregants regarding the phenomena of koinōnia. While chapter one is an overview of the research’s proposed activities, hopes and interests, chapter two offers a perspective of social trinity and koinōnia with added insight from the exploration of the research topic. Chapter three explores the history of Grace Communion International from Worldwide Church of God era through its name change with emphasis on its model of practicing koinōnia. Further to this, the chapter delves into an explanation of apartheid, and its influence on the Worldwide Church of God’s pre-1994 practices as well as the researcher’s impression, in dialogue with the views of multi-racial authors of peer reviewed academia, of the context into which the research is situated.Item A Critical Analysis of Christology in N.T. Wright and Wolfhart Pannenberg: Implications for a Christo-Centric Homiletic(South African Theological Seminary Johannesburg, 2023) Duffield, Devon 1988; Bartholomaeus, Michael; Falconer, Robert D.The Christo-centric homiletic is considered one of the leading contemporary approaches within the evangelical hermeneutic and homiletic society. However, its popularity has not made this approach immune to criticism. This thesis seeks to point out that the Christo-centric homiletic is embedded in a Christology from above, which contributes to its strengths and weaknesses. It explores the implications of the from below Christologies of N.T. Wright and Wolfhart Pannenberg on the Christo-centric approach. A unique research methodology is employed that consists of five literary tasks to address the research problem. The research project begins with examining the from below Christologies of Wright and Pannenberg, which encompasses the overarching tenets of their Christologies and the influences of other scholars upon their presuppositions and Christological developments. Then, the strengths and weaknesses of their Christologies are identified, described, and evaluated through critical analysis. Subsequently, the Christo-centric homiletic is examined, and its underlying Christology and shortcomings are specified and assessed. It is argued that the Christo-centric homiletic is embedded in a from above approach to Christology and that the presuppositions of a Christology from above contribute to the homiletical approach's shortcomings. The implications of the strengths of Wright and Pannenberg's Christologies on the Christo-centric homiletic are then explored. These implications demonstrate that these two from below Christologies enrich and challenge the Christo-centric method in various meaningful ways. This thesis suggests that if the Christo-centric method takes the from below Christologies of Wright and Pannenberg seriously, it can address specific weaknesses and find resources to enhance some of its strengths without negating its central conviction of preaching Christ in every sermon. This thesis fulfils the profound need to place the current homiletical debate on Christo-centric preaching in dialogue with Christology. It defends the unique proposal that the Christo-centric method can address its criticisms without becoming more Theo-centric.Item Práctica de la medicina tradicional en la comunidad Shipibo-Konibo de Cantagallo en el contexto del COVID-19: un acercamiento desde la perspectiva de la misión integral.(South African Theological Seminary Johannesburg, 2022) Márquez Bardales, Roger 1955; Paredes Alfaro, Rubén E.El presente trabajo de investigación tiene como objetivo aportar lineamientos teológicos contextuales a los creyentes de la comunidad Shipibo-konibo de Cantagallo frente a la práctica de la Medicina Tradicional (MT) en el contexto del Covid 19, desde la perspectiva de la Misión Integral (MI) de la iglesia. Desde el año 2018 hasta el año 2021 se realizaron cincuenta entrevistas abiertas a: Chamanes, curanderos, sanitarios, médicos, artesanos, músicos, maestros bilingües, autoridades, líderes y pastores de la iglesia. Los resultados mostraron que el uso de la Medicina Tradicional (MT) fue determinante para que los shipibos de Cantagallo se salvaran de morir por el Covid 19; solo fallecieron tres personas de dos mil habitantes. Se aplicó el método de Observación Participativa, con un enfoque hermenéutico desde la perspectiva de la Misión Integral. Se identificaron los factores que contribuyeron a dar respuesta a la Gran pregunta: ¿Qué desafíos y oportunidades presenta para la iglesia la práctica de la Medicina Tradicional (MT) en la comunidad shipibo? Se hizo uso de las ciencias sociales. La práctica de la Medicina Tradicional (MT) presenta desafíos porque está relacionada con las prácticas chamánicas. No existe una línea clara que limite qué es aceptable y qué no lo es. Por otro lado, la MT les brinda “bienestar”, es decir, “Jakon Jati”: el “Buen Vivir”. Por lo tanto, es necesario descubrir los puntos de encuentro y los desencuentros analizando la cosmovisión cristiana y la cosmovisión Shipibo Konibo al usar la MT.Item A missiological exploration of the encounters between Reuben Omulo and the Church Missionary Society in Central Nyanza, Kenya(South African Theological Seminary, 2022) Omondi, Francis 1966; Kritzinger, J. N. J.; Johannes S. MalherbeThis research examined the Anglican Church’s history of mission in Central Nyanza, focusing on the formative role played by Reuben Omulo, a Luo mission innovator. It explored the key features of the mission praxis of Omulo and his encounters with the Church Missionary Society (CMS). It adopted Kritzinger’s (2008) seven-point “praxis matrix” in an “encounterological” approach to probe the encounters between the mission praxes of Omulo and CMS. This involved investigating the dynamics of the interaction between those praxes, focusing on each of the seven dimensions in turn. The study used data from personal interviews and discussions with a selected group of respondents from Siaya and Kisumu Counties, among families and places where Omulo worked. It analysed secondary data from relevant published works and other written materials from private archives. The pre-colonial encounters forged the diverse Luo people into a nation, as this research clarified, and further described those complex relations, which shaped critical features of the Southern Luo world, priming them for their encounters with the European colonialists and CMS missionaries. CMS’s intention for indigenizing the Church met resonance in Omulo. As the research illustrated, Christianity met spiritual needs that traditional religion could not. For Omulo and his colleagues, more so, the vernacular Scriptures eliminated ambiguities in the Luo religion, making the transition to Christianity more effortless for them. The study revealed a creative tension between Omulo and CMS praxes, which for Omulo was an attempt to balance Christianity’s demands with traditional responsibilities and integrate the Luo into Christianity. But CMS sought to interpret the Luo worldview to infuse it with the Scriptural message of Christianity. Omulo and his colleagues proved to be active recipients of the Gospel, as the study showed, for protesting colonial injustice, compelled the authority to reform, and further stimulated CMS and Anglican Church in Kenya to embrace a social justice spirituality. The challenges facing the Anglican Church of Kenya (ACK) can be traced to how CMS established the African Anglican Church in Central Nyanza, as this research showed. This research, therefore, suggested that the ACK should focus on empowering the laity as her primary agency for mission and that the Church’s mission praxis must reaffirm culture to speak to the core needs of the people. It recommended that mission history be studied with the praxis matrix as part of an “encounterological” approach.Item Polity of the New Apostolic Movement in light of Biblical and Historical Precedents in the Christian Church.(South African Theological Seminary Johannesburg, 2022) Adams, Mark Allen; Harold, GodfreyThe New Apostolic Movement (NAM), also and originally known as the New Apostolic Reformation, is marked by two tenets: the legitimacy of the ministry of modern-day apostles and ‘theocratic single-headship’ of churches by apostolic leaders. While much has been written debating the legitimacy of a modern charismatic apostolate, there is a lack of specialized research regarding the polity of NAM networks and NAM churches. What is the polity of the New Apostolic Movement and how can that polity be evaluated in the light of biblical and historical precedents? In the identification of biblical and historical polity precedents of the Christian church, the simpler, more encompassing and less partisan categories of autocratic plurocratic and democratic have been favoured over the traditional categories of episcopal, presbyterian and congregational. Identification of polity precedents, exegesis of key texts and an examination of the ‘question of normativeness’ mark the New Testament survey. A fresh and comprehensive review of the major churches, movements and denominations—and their founders—is presented in the chapter regarding polity precedents in the historical Christian church. New research concerning New Apostolic Movement churches found that local-church polity in NAM churches is consistently autocratic but with enough plurocratic function to provide a measure of accountability and that there is little to no democratic function in NAM churches. Study of the largest and most influential trans-local apostolic networks found an absence of autocratic governance, contradicting previous assumptions in the literature. Biblical exegesis concluded that the primacy of apostolic ministry is given for building the church not for governing it, and that the governing role of New Testament apostles was conducted collegially, not autocratically.Item A Dialectic Inquiry Concerning Meredith Kline’s Covenant Theology as Architectonic Substructure of the Reformed Two-Kingdom Project(South African Theological Seminary, 2021) Beck, Michael David Lockhart 1979; Falconer, Robert D.; Lioy, Dan T.The emergence of the Reformed Two-Kingdom project has generated a great deal of discussion. However, in this discussion, it is often assumed that Kline was the founder and architect of the project. The problem is that there has been very little examination of this point. In response, the following study investigates Kline’s covenant theology as it stands in relation to the current proposals of the Reformed Two-Kingdom doctrine. Due to the nature of Kline’s contribution, this research falls within an overlap of systematic theology and biblical theology. The data to be evaluated is obtained through the means of a dialectic inquiry—a research methodology that allows for the legitimate exploration of Kline’s thought in the light of competing perspectives within the Reformed tradition. After presenting the preliminaries of the study, as well as a robust literary survey, Kline’s covenant theology is itself described. His system is then put into discourse with three differing covenantal models. The primary dialogists in view at this point are (1) Greg Bahnsen, (2) John Frame, and (3) Herman Dooyeweerd. These represent the Theonomist, Perspectivalist, and Dooyeweerdian schools, respectively. The responses to Kline from these differing schools are analysed according to their central concerns. As a right understanding of the cultural mandate is a central concern for all the above perspectives, this issue is examined separately through the means of a biblical-theological study. The collected data of the preceding chapters is used as the means of a final evaluation. The findings of this study show both that Kline is able to withstand the critique of his interlocutors and also that his covenant theology has a clear bearing upon current discussions between Two-Kingdom and transformationalist groups. His model not only challenges monocovenantal conceptions of Reformed thought, but in so doing, shows important connections between soteriology, missiology and culture engagement. Further, it is seen that Kline’s protological eschatology, along with his insistence upon a basic level of post-fall structural duality, prevents a conception of the cultural task that falls prey to triumphalism and over-realized eschatology. In regard to the above, while the key differences between Kline and his interlocutors are clarified, the often-overlooked points of nuance in these differences are also highlighted. As these nuances prove important in their potential to lessen frustration and impasse in the ongoing dialogue, it is here that the value of the study is most clearly observed. The study shows that while Kline’s work can be seen to support contemporary expressions of the Reformed Two-Kingdom doctrine, it is anachronistic to understand this as though he himself advocated all the details of these proposals. Further, although Kline is typically spoken of as the father of the Reformed Two-Kingdom project, it is not as readily acknowledged that Kline himself stood in tentative alignment with some important features of Kuyperian and Dooyeweerdian thought. By providing clarity on this point, this study assists in reducing facile and overstated argumentation. More positively, it takes focus off of simplistic labels and instead directs future inquirers to the more central substructural issues that are at play. Further, it suggests that intra-Reformed polemics will lack productivity if the undergirding covenantal elements of the discussion are not given greater attention.