Browsing by Author "Lombard, Christo"

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    An assessment of recent ethical discourses on globalization: comparing the critique of Joseph Stiglitz on global capital with ecumenical globalization debates on the Accra declaration
    (University of the Western Cape, 2013) Davids, Rochelle Nicolette; Lombard, Christo
    This research will investigate how globalization developed its own ethical discourse, based on perceived benefits and failures; also how it could be transformed within the global economic sphere, based on critique and advice given by Joseph Eugene Stiglitz, a world renowned economist. Globally, historically and currently, there has been a misunderstanding about the concept and dynamics of globalization among government officials, economists and ordinary citizens. This resulted in an economic imbalance that benefited [and still benefits] the rich and leaves the poor outside in the cold. In this research I wish to explore the critique of Stiglitz on globalization, specifically on global capital. The aim is to bring the Stiglitz critique into alignment with critical debates within ecumenical circles on the responsibility of human agents � based on middle-ground (shared ground) ethical discourse. The normative framework for such a comparison of responses to globalization, delivering middle axioms in ethical discourse, is taken from various strands of �Responsibility Theory�, especially the contributions of authors such as T�dt, Schweiker and Sacks. The important goal of this inter-disciplinary exercise is to bring about a balance between the discrepancy of the proclaimed benefits and the extreme negative effects which globalization has for millions of people worldwide, as expressed by Stiglitz and confirmed by various ecumenical discourses. For the purposes of this study ecumenical debates on globalization, called forth by the impact of the Accra Declaration on Globalization (2004), are discussed in some detail: the Agape Process within the World Council of Churches, the Stackhouse Project on Globalization and the joint Project on Globalization of the Uniting Reformed Church of Southern Africa and the Reformed Church in Germany. The results of the study show a convergence in ethical concerns and the strengthening of ethical discourse between critical economists and ecumenical theologians, especially on extreme and ever-growing discrepancies between rich and poor, and the effect of unbridled economic activity on the future of our planet. It is hoped that this study will contribute towards ongoing inter-disciplinary work on the burning social-ethical issues facing humanity and our earth.
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    An assessment of recent ethical discourses on globalization: comparing the critique of Joseph Stiglitz on global capital with ecumenical globalization debates on the Accra declaration
    (University of the Western Cape, 2013) Davids, Rochelle Nicolette; Lombard, Christo
    This research will investigate how globalization developed its own ethical discourse, based on perceived benefits and failures; also how it could be transformed within the global economic sphere, based on critique and advice given by Joseph Eugene Stiglitz, a world renowned economist. Globally, historically and currently, there has been a misunderstanding about the concept and dynamics of globalization among government officials, economists and ordinary citizens. This resulted in an economic imbalance that benefited [and still benefits] the rich and leaves the poor outside in the cold. In this research I wish to explore the critique of Stiglitz on globalization, specifically on global capital. The aim is to bring the Stiglitz critique into alignment with critical debates within ecumenical circles on the responsibility of human agents � based on middle-ground (shared ground) ethical discourse. The normative framework for such a comparison of responses to globalization, delivering middle axioms in ethical discourse, is taken from various strands of �Responsibility Theory�, especially the contributions of authors such as T�dt, Schweiker and Sacks. The important goal of this inter-disciplinary exercise is to bring about a balance between the discrepancy of the proclaimed benefits and the extreme negative effects which globalization has for millions of people worldwide, as expressed by Stiglitz and confirmed by various ecumenical discourses. For the purposes of this study ecumenical debates on globalization, called forth by the impact of the Accra Declaration on Globalization (2004), are discussed in some detail: the Agape Process within the World Council of Churches, the Stackhouse Project on Globalization and the joint Project on Globalization of the Uniting Reformed Church of Southern Africa and the Reformed Church in Germany. The results of the study show a convergence in ethical concerns and the strengthening of ethical discourse between critical economists and ecumenical theologians, especially on extreme and ever-growing discrepancies between rich and poor, and the effect of unbridled economic activity on the future of our planet. It is hoped that this study will contribute towards ongoing inter-disciplinary work on the burning social-ethical issues facing humanity and our earth.
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    Capitalism in moral perspective - an Islamic alternative
    (University of the Western Cape, 2011) Mohamed, Farouq; Lombard, Christo; Dept. of Religion and Theology; Faculty of Arts
    Our time has been called the age of economics; the social philosopher Edmund Burke first used this term to characterize the eighteenth century, which was his own century and also the century of Adam Smith, but this expression has since become even more appropriate. While in the middle ages the beliefs that divide society and set large blocks of people at war with each other were theological in nature, in our time the great ominous divide between peoples is based on differing philosophies of economics (Lux, 1990:1). Economists are now key advisors to governments, presidents, prime ministers, and even autocrats and dictators, in addition to their obvious and expected place in the world of business, banking, and finance. The celebrated twentieth-century economist John Maynard Keynes gives an apt description of the influence of economics in our time: �The ideas of economists and political philosophers, both when they are right and when they are wrong, are more powerful than is commonly understood.� (Lux, 1990:1). The analysis presented in this study spreads over four chapters followed by a concluding chapter and the bibliography. For the full understanding of the need of this analysis and where it comes from; the methods that are followed; the literature used; the normative framework for evaluating the different systems, a brief survey is presented in the first chapter. The second chapter argues the need for an economic system that functions economically and morally; one that satisfies the criteria set by the widely accepted theory on justice by John Rawls. An analysis of the advantages and disadvantages, but especially the moral and practical shortcomings, of the current dominating global system, Capitalism, based on short-term human vision and planning, and a preliminary critical moral assessment thereof, is given in chapter three. The fourth chapter briefly presents the Islamic economic system as a possible alternative, more reliable, economic system, claiming to depend on divine knowledge. The strengths of this system are pitted over against the shortcomings identified in Capitalism and the possible viability of the Islamic system is tested against the criteria of John Rawls� theory of justice. The concluding fifth chapter summarises the outcomes of the investigation and presents some recommendations for a viable economic philosophy and system for the future.
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    A case study of the debate on homosexuality within the United Methodist Church
    (University of the Western Cape, 2013) Joaquim, Neusa Marta Pedro; Lombard, Christo
    Of all the Christian denominations in the United States, the United Methodist Church (UMC) is one of three probably experiencing the greatest amount of conflict over the rights of its members who practice homosexuality. History shows that United Methodists have always maintained a great diversity of opinion on many matters within the Church. Having dealt with its racist and sexist policies in the past, the UMC is now tackling its homophobic beliefs. Scripture, tradition, experience, and reason have been used as tools to deal with this debate, which has become one of the most divisive in the church and society. At present, there are two main positions concerning the debate on homosexuality in the UMC: the rejecting and accepting positions. Although the UMC - as set forth in its book of discipline - finds the practice of homosexuality incompatible with Christian teaching, its debate on homosexuality seems far from over. First, there is a majority conviction supporting the current position of the church. Second, there is a steadily growing minority conviction that maintains that the responsible practice of homosexuality should be accepted and homosexuals should enter into full membership with the church. Third, the UMC upholds basic human and civil rights. Nonetheless, gays and lesbians are not ordained into the ministry. Fourth, the UMC acknowledges that our human understanding of human sexuality is limited and a combined effort with other sciences will help us understand human sexuality more completely. One can see the church�s struggle in search for a Christian sexual ethic. It seems difficult to foresee any form of consensus that could bridge the big differences of opinion and conviction behind the two camps in the struggle: "rejection" of homosexuality (non-punitive) and "full acceptance". They simply do not seem to be compatible, rationally and ethically. It is the task of this mini-thesis to explore the United Methodist Church's struggle in the search for ethical discernment on homosexuality.
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    Catholic reflections on abortion and euthanasia - towards a theology of sacredness of human life
    (University of the Western Cape, 2009) Dimokpala, Chrisopher Chukwudi; Lombard, Christo; Dept. of Religion and Theology; Faculty of Arts
    It is not possible in this paper to deal with all the moral problems revolving at the "beginning" and "end" of human life in the modern world. However, something must be said about the question regarding respect for human life vis-�-vis abortion and euthanasia, since they are widely discussed today and since they strike at the very heart of traditional morality. The dignity and worth of individual life cannot be derived from analysis of individual life itself. Humanity is not the measure of all things. Whatever value human beings have is strictly transitory unless it is in our relationship to some ultimate source of value outside us. Christian faith understands human value as being established by our relationship with God - a relationship created and given by God himself. It is because we have our being from God and are sustained by God that we can meaningfully affirm the value of individual human life.
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    A critical analysis of Stanley J Samartha's concept of Christian dialogue with people of other living faiths, and its relevance to the Indonesian context
    (University of the Western Cape, 2011) Rajagukguk, Nimrot; Lombard, Christo; Dept. of Religion and Theology; Faculty of Arts
    This study will investigate the WCC concept of 'Dialogue between Christianity and other Living Faith', and its contributions in Asia, more specifically its impact on the relationship between Christians and Muslims in Indonesia. The study will focus on an Indian theologian, Stanley J Samartha, one of the most influential figures in the promotion of this concept within the WCC. The research will entail an analysis of Samartha's views on Christian dialogue with other faiths, and a critical assessment of his work in the field of 'mission', through his publications and various WCC documents. The contextual relevance of the study is highlighted by several spheres of tensions and conflicts: a) in the global context: the clash of cultures; b) in the ecumenical world: the divide between evangelicals and ecumenical; c) in the Asian context: the tension between dialogue and mission, between gospel and context; and d) in the Indonesian context: the ongoing tension between Muslims and Christians, and the tension between 'local gospel' and the Biblical gospel.
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    Critical assessment of the profile and ministry of the Catholic Diaconate in the Archdiocese of Cape Town
    (2010) Tito, Eugene Gilbert; Lombard, Christo
    The service of deacons in the Church is documented from Apostolic times. A tradition attested already by St. Ireneus and influenced in the liturgy of ordination, sees the origin of the diaconate in the institution of the �seven� mentioned in the Acts of the Apostles (6:1-6). St Paul refers to the deacons and to bishops in his letter to the Philippians. (1:1), while in his first letter to Timothy (3:8-13) he lists the qualities and virtues which they should possess so as to exercise their ministry worthily.While the permanent diaconate was maintained from earliest Apostolic times to the present in the Eastern rite churches (Orthodox and Catholic), it gradually disappeared in the western church during the first millennium. The diaconate continued as a vestigial form as a temporary, final step along the course to ordination to the priesthood in the western church. In the 20th Century, the Permanent Diaconate was restored in the western church.Following the recommendations of the Second Vatican Council (in Lumen Gentium29), in 1967 Pope Paul VI issued the motu proprio Sacrum Diaconatus Ordinem,restoring the ancient practice of ordaining to the diaconate men who were not candidates for priestly ordination.The permanent deacons are assigned to work in a parish and to assist priests in their pastoral and administrative duties, but report directly to the bishop who appoints them. Unlike most clerics, permanent deacons are married or single men who also have a secular profession.In the Archdiocese of Cape Town, the first deacons to be ordained to the order of Permanent deacons took place in 1980. In the early days, the archdiocese had a clear policy for diaconate training and formation. Priests requested men to study towards becoming deacons. Over the past 30 years the bishops have ordained close to 100 deacons to minister in 75 parishes throughout the Archdiocese.Today there is a need to try to understand why deacons lack the zeal and passion that was so prevalent at their ordinations. Is it due to their training or has a need a risen for a deeper theological understanding of the diaconate. Priests do not fully understand the ministry of the deacons which on occasions gives rise to conflict within the parish.Currently more and more communities are calling on the parish deacon before approaching their parish priest for advice. It is in these theoretical grounds that a critical assessment of the Profile and Ministry of the Catholic Diaconate in the Archdiocese of Cape Town was undertaken. This is pioneer research in the Archdiocese.
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    Integrating imago relationship therapy (irt) into a biblical theological approach to marriage counselling
    (2013) Beukes, F.R.D.; Lombard, Christo
    As a minister who is deeply involved in Christian counselling I am constantly reminded just how many problems marriages are facing today. There is no question that the failure of this fundamental relationship has unquantifiable devastating results in the lives of couples, their children, and society as a whole. The more one works with people one realises that many couples in relationships are just hurting individuals in search of happiness and wholeness. Marriage provides the perfect relationship with elaborate promises and expectations of love and warmth, where all needs and dreams are to be met by the husband or wife. Sadly, however, as substantiated by divorce statistics, too many couples find this sacred space intended for love and fulfilment become the most vulnerable, unsafe space. As a minister searching for a systematic process to unravel this mystery of failed or failing marriages, I discovered a psycho-social model for therapy, called Imago Relationship Therapy (IRT), which not only produced excellent counselling results, but also seemed compatible with more theological approaches to couples therapy. IRT unravels for me the �why� and gives me a quantifiable aspect to my work which helps me grasp conceptually that which I instinctively have discovered and known theologically. I have embarked on this research, firstly, to understand the problem and the extent thereof facing our society; secondly to identify the strengths and shortcomings in Pastoral Care theory and praxis (such as the recurring problem of a realistic and workable Biblical counselling model for pastors), and thirdly to investigate the feasibility whether and how the Imago Relationship Theory could be integrated in Pastoral Care praxis. The intention was, and remains, that after I have done this research to make it available, in appropriate format, to help pastors in assisting couples to avoid pitfalls in their marriages. In turn, it is hoped that this new found perspective would also benefit the pastor and his wife, since many pastors find their marriages also under strain. Every pastor who works with the lives of congregants understands the volatility of relationships. This understanding has been built over long periods of time with them and he has witnessed how their lives have morphed under pressure due to problems that at times have been overwhelming. Sadly some of the pain is self-inflicted or has been inflicted upon them. As one delves into this subject matter one becomes aware of just how inadequately equipped some pastors really are and how important it is to equip them to effectively help others. I chose to examine Imago Relationship Therapy (IRT), knowing its efficacy, and wondered how this would fit into a Pneumatological counselling model. Various practical theologians (such as DJ Louw and JJ Rebel) have recently been discovering Pneumatology � the reflection on the work of the Holy Spirit, through whom the work of God the Father and God the Son is being applied and appropriated in the person, in the congregation, and in the fullness of life in the world � as the framework for practical theology, especially Pastoral Care. I thus deliberately explored Pneumatology as such a theological Sitz im Leben for reflecting on IRT integrated into a Biblical model for counselling. I needed an affective therapeutic model which would could be integrated, and enhance the biblical framework in counselling. Furthermore this therapeutic mechanism needed to be subservient to attain the greatest goal of God and that is to serve and help transform humankind created in His Image. I conducted a systematic literature review of IRT and relevant theological insights from Pastoral Care theory. This investigation is to establish the viability of an integration of IRT into a Pneumatological Pastoral Care theory and praxis to be used as a Pastoral Tool for ministers dealing with the crisis of broken marriages. It was surprising to see how well IRT fits into the theological framework and can enhance an already effective psychological therapy process.
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    Theology for the twenty-first century - "Going beyond Barth?"
    (SUN, 2013) Lombard, Christo
    Dirkie Smit is honoured in this contribution as a theologian who has persistently and ingeniously held together two poles in Reformed theology: Karl Barth's emphasis on Christology: God's salvation and free grace as incarnated in Christ, and Van Ruler's emphasis on pneumatology: the appropriation, application and working out of God�s grace in humanity, nature and history, through the indwelling power of God's Spirit. The article, based on cryptic notes in which Van Ruler offered �Critical comments on Barth�s theology� (1965), provides an English translation of this unique text with explanatory footnotes. It is suggested that Van Ruler's sixteen pertinent questions to Barth, almost fifty years ago, once again deserve our careful attention and that our task remains to keep in balance the work of the Creator, the Saviour and the Spirit, which persists in working on the pneumatological question of how we as human beings are incorporated into God�s ongoing, sanctifying work in nature and history.
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    The viability of the South African National Development Plan and Amartya Sen's theory of ethical development
    (University of the Western Cape, 2016) Davids, Rochelle Nicolette; Lombard, Christo
    "Development" has emerged as a key word indicating the level of participation in and integration into the global economy of previously "under-developed" or marginalized countries, especially from the so-called "Third World". Even though decolonial theory contests the validity of what is seen as a particular arrogant Western assessment of the norms at work in such classification of nation-states, it is widely accepted that there is a direct equation between growth and equality: The lower the level of inequality in any country, the faster and the more sustainable the growth in the economy is expected to be. South Africa's dilemma is that it portrays the extreme negative aspect of this fundamental socio-economic formula. The country has a high level of inequality and seems to be stuck in low economic growth! In essence, the current high level of inequality in South Africa results in slow and unsustainable growth in the economy. A healthy development path for South Africa would mean that both economic growth and equality should be sustainably sought. Colonial and apartheid periods elicited processes of planning and development which may have been well-managed and controlled but were fundamentally unjust, being based on stark inequalities, and thus strongly and justifiably opposed. The central focus of this study is to ethically assess the rationale and implementation of the South African National Development Plan (NDP), developed on the basis of the country‘s model new Constitution in order to ensure good quality of life and dignity for all its citizens. The goal of this study is to determine to which extent the NDP is viable in this sense, and can be supported on the basis of a responsible ethical development paradigm, such as Amartya Sen's comprehensive theory of "development as freedom". The relevance of this thesis is that it aims at contributing towards a trustworthy assessment framework for testing all aspects of the NDP, especially its ethical viability.To test the viability of the NDP the study zoomed in on detailed assessments of the following frameworks: 1) Critical historical studies of South Africa's international political and economic development, 2) Constitutional and human rights studies into the constitutional framework of the NDP and its socio-ethical perspectives, 3) Studies on development Theory to identify gaps or suspect aspects of the NDP, 4) Studies on globalization and a global ethic to specifically understand the positive and negative sides of globalization as relevant factors in development discourse in South Africa, and 5) A particular study of Sen's comprehensive development framework to use a theory acknowledged for its comprehensiveness and ethical sharpness to thoroughly assess the strengths and weaknesses of the NDP. Some preliminary findings drawn from this study suggest that the (utilitarian or consequentialist) goals and objectives of the NDP are generally seen as positive and pointing in the right direction. However, the deeper ethical analysis of the NDP, linked to the emergence of responsibility theory, a global ethic (a deontological social ethic for the world), a particular African virtue ethic (Ubuntu), and specifically to Amartya Sen's ethical analysis of the kind of agency and freedom needed by the actors in the drama of development – together - expose various shortcomings in the NDP, some of its goals, its implementation, sustainability, and the new ethos it embodies. The concluding remarks of this study thus provide a number of critical points, ethically spoken, on crucial details of the NDP. Such aspects of the NDP are, for instance, its "utility" (according to the theory which holds that actions are right if they lead to optimum happiness for the greatest number of people); its "morality" (good outcomes or results produced by right actions, consequences which generally outweigh all other considerations); its "virtue" (which focuses on individual agency, morality and duties), but also in typical African fashion, the quality of its "Ubuntu" (the being together of people defining each member of the clan‘s humanity and dignity). Sen's accent on the inner freedom, the agency, of individuals and people, organized in civil society - to support each other, to be open, ready and engaged in their own development - seems to provide some of the missing ingredients for the NDP and its path. Such ingredients cannot be guaranteed or "produced" by human rights, constitutions, rule of law, or even a bill of rights. In the face of state capture, corrupt leadership, personal greed, lack of personal integrity or virtue, disregard for divine commands or human rights, this one factor seems to be the only medicine that works: deep-seated personal agency (of the individual and of civil society), generating strong determination, joint action and a belief of a future commonwealth that does honour the original dream of the Freedom Charter. Hopefully the critical questions emerging from the multi-level ethical assessment of the NDP, may stimulate new debates and set out new research agendas for a just and peaceful future for the "Rainbow Nation".
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    The viability of the South African National Development Plan and Amartya Sen's theory of ethical development
    (University of the Western Cape, 2016) Davids, Rochelle Nicolette; Lombard, Christo
    "Development" has emerged as a key word indicating the level of participation in and integration into the global economy of previously "under-developed" or marginalized countries, especially from the so-called "Third World". Even though decolonial theory contests the validity of what is seen as a particular arrogant Western assessment of the norms at work in such classification of nation-states, it is widely accepted that there is a direct equation between growth and equality: The lower the level of inequality in any country, the faster and the more sustainable the growth in the economy is expected to be. South Africa's dilemma is that it portrays the extreme negative aspect of this fundamental socio-economic formula. The country has a high level of inequality and seems to be stuck in low economic growth! In essence, the current high level of inequality in South Africa results in slow and unsustainable growth in the economy. A healthy development path for South Africa would mean that both economic growth and equality should be sustainably sought. Colonial and apartheid periods elicited processes of planning and development which may have been well-managed and controlled but were fundamentally unjust, being based on stark inequalities, and thus strongly and justifiably opposed. The central focus of this study is to ethically assess the rationale and implementation of the South African National Development Plan (NDP), developed on the basis of the country�s model new Constitution in order to ensure good quality of life and dignity for all its citizens. The goal of this study is to determine to which extent the NDP is viable in this sense, and can be supported on the basis of a responsible ethical development paradigm, such as Amartya Sen's comprehensive theory of "development as freedom". The relevance of this thesis is that it aims at contributing towards a trustworthy assessment framework for testing all aspects of the NDP, especially its ethical viability.To test the viability of the NDP the study zoomed in on detailed assessments of the following frameworks: 1) Critical historical studies of South Africa's international political and economic development, 2) Constitutional and human rights studies into the constitutional framework of the NDP and its socio-ethical perspectives, 3) Studies on development Theory to identify gaps or suspect aspects of the NDP, 4) Studies on globalization and a global ethic to specifically understand the positive and negative sides of globalization as relevant factors in development discourse in South Africa, and 5) A particular study of Sen's comprehensive development framework to use a theory acknowledged for its comprehensiveness and ethical sharpness to thoroughly assess the strengths and weaknesses of the NDP. Some preliminary findings drawn from this study suggest that the (utilitarian or consequentialist) goals and objectives of the NDP are generally seen as positive and pointing in the right direction. However, the deeper ethical analysis of the NDP, linked to the emergence of responsibility theory, a global ethic (a deontological social ethic for the world), a particular African virtue ethic (Ubuntu), and specifically to Amartya Sen's ethical analysis of the kind of agency and freedom needed by the actors in the drama of development � together - expose various shortcomings in the NDP, some of its goals, its implementation, sustainability, and the new ethos it embodies. The concluding remarks of this study thus provide a number of critical points, ethically spoken, on crucial details of the NDP. Such aspects of the NDP are, for instance, its "utility" (according to the theory which holds that actions are right if they lead to optimum happiness for the greatest number of people); its "morality" (good outcomes or results produced by right actions, consequences which generally outweigh all other considerations); its "virtue" (which focuses on individual agency, morality and duties), but also in typical African fashion, the quality of its "Ubuntu" (the being together of people defining each member of the clan�s humanity and dignity). Sen's accent on the inner freedom, the agency, of individuals and people, organized in civil society - to support each other, to be open, ready and engaged in their own development - seems to provide some of the missing ingredients for the NDP and its path. Such ingredients cannot be guaranteed or "produced" by human rights, constitutions, rule of law, or even a bill of rights. In the face of state capture, corrupt leadership, personal greed, lack of personal integrity or virtue, disregard for divine commands or human rights, this one factor seems to be the only medicine that works: deep-seated personal agency (of the individual and of civil society), generating strong determination, joint action and a belief of a future commonwealth that does honour the original dream of the Freedom Charter. Hopefully the critical questions emerging from the multi-level ethical assessment of the NDP, may stimulate new debates and set out new research agendas for a just and peaceful future for the "Rainbow Nation".