Magister Theologiae - MTh

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A comparison of the views of Augustine Shutte and Thaddeus Metz on African philosophy and Ubuntu ethics
(University of the Western Cape, 2017) Ehlers, Patrick Joseph; Lombard, Christoffel
In the theoretical study of Ethics much emphasis has traditionally been placed on established ethical theories, via approaches typified e.g. as deontological, divine command, utilitarian, virtue ethics and natural ethics. At UWC all these approaches, very much entrenched in the Western academic canon, have been taught, together with ethical views carried by the world religions. Over the last few years, however, an interest in the study of African ideas (philosophy, theology, worldview studies, especially around the elusive but fascinating concept of Ubuntu) has grown. This study is an attempt to make a contribution towards a more serious exchange with African ethical ideas and their application in a global context. In this mini-thesis I compare the views of two academics, Augustine Shutte and Thaddeus Metz, who have actively and deliberately worked in the field of African philosophy and ethics. Through this comparative study of two rather different readings of Ubuntu philosophy, I wish to contribute to the growing interest in ethical views and discourse emanating from African ways of looking at the world and at humanity. The well-known, recently deceased, Augustine Shutte, a Catholic scholar of repute, taught Philosophy at the University of Cape Town, and published books such as Philosophy for Africa, The Mystery of Humanity; Ubuntu, An ethic for a New South Africa and The Quest for Humanity in Science and Religion, The South African Experience. The other scholar, the American born philosopher Thaddeus Metz, started teaching Philosophy at the University of Johannesburg and shifted his intellectual attention to African ideas and ethics. Coming from a rational Kantian approach, mixed with utilitarian ethical concerns, Metz discovered the difficulty of adding another �African mix� to main stream academia, based on the comprehensive scope of the very inclusive look at what it means to be human in the quite unique African worldview. He has published widely and in depth on many aspects of this �clash of cultures� while also holding on to enlightenment ideals and an ongoing conversation with science, especially also social science. These two authors thus share many concerns and interests, but also represent two different angles and approaches into African philosophy and ethics. The question for this limited study is formulated in the short introduction: How do Shutte and Metz connect the ethical implications of a widely shared �African worldview� with the core idea of Ubuntu, and which ethical implications do they draw from their reading of Ubuntu � for Africa and the world? These questions are addressed via five chapters: In the first an introduction to the research focus and question and the second of these the field of African Philosophy and Ethics is briefly covered via appropriate literature, thus providing a framework for comparing Shutte and Metz. The third chapter deals with Shutte�s search for an Ubuntu approach to South Africa�s problems within the African and global context - via his emphasis on an inclusive anthropology of caring and justice in which the pitfalls of individualism, materialism and consumerism can be avoided while promoting a sustainable work ethos and attunement with �science�. The fourth chapter focuses on Metz� critical deontological approach, and his attempt to take the comprehensive African worldview seriously in conversation with utility, reason and science. In the fifth chapter the comparison of these two overlapping, but still quite different with an approach that can lead to a concrete ethical conclusion and application for South Africa, Africa and the world.
A socio-rhetorical reading of Luke 7:36-50: A contra-cultural view in a patriarchal society
(University of the Western Cape, 2017) Cloete, Rynell Adrianno; Pillay, M.N
A number of biblical scholars have observed that the Bible has been used by dominant groups in certain societies to justify and condone discrimination and oppression. Slavery, colonialism and apartheid are often cited as examples of racial oppression based on particular understandings of the Bible. Some biblical scholars have pointed to the fact that theologians who work in contexts of racially liberated societies, such as South Africa, are slow in recognizing the injustices caused by gender discrimination. Instead, male privilege continues to be upheld particularly through the Biblical justification of male headship. The popularity of the 'Mighty Men' Conference is a case in point as it encourages men to take their supposedly rightful, "God-given" place as prophet, priest and king in marriage and family relationships. The emerging popularity of male-headship theology thwarts whatever gains have been made in the areas of gender justice and equality in various spheres of society, including the church. Headship theology often goes unquestioned because it is supported by particular interpretation/understanding of biblical texts which are quoted out of context to support and justify male dominance. For example, Luke 7: 36-50 is often interpreted in showing the "sinful" woman as one who needs forgiveness.
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.
Bearing one�s cross: a critical analysis of Mary Grey�s view on atonement
(2008) Festus, Heather; Conradie, Ernst M.
The aim of this research project was to seek a reinterpretation of the Christian motif of 'bearing one's cross'. This motif has been widely criticized by feminist theologians as an instrument that exacerbates the oppression of women, since it encourages self-sacrifice and in this way legitimizes abusive relationships. The research project focuses on Mary Grey's contribution to feminist discourse on atonement as the work of Christ and, more specifically, the symbol of the cross. In general, the problem, which will be addressed in this research project, is how oppressed women should respond to the call in Christian piety "to bear one's own cross". More specifically, the research problem, which will be investigated in this project, may be formulated in the following way: How should Mary Grey's position on a feminist reinterpretation of the doctrine of atonement and the meaning of the cross of Jesus Christ be assessed within the South African Christian context? The study assesses Mary Grey's views within the context of her own work, a feminist reinterpretation of the doctrine of atonement and the meaning of the cross of Jesus Christ in order to establish whether it is internally coherent
Brother Hauerwas: An analysis of the contribution of Stanley Hauerwas to peacemaking
(University of the Western Cape, 2017) Hosler, Nathan; Conradie, Ernst
This study will assess Stanley Hauerwas's claim that peacemaking is a virtue of the church in which peace exists as a necessary characteristic of the church. Christians are formed by practices of the church and so gain the skills required to live faithfully in the world. Such formation teaches us to be truthful and to be at peace. Peace is not only part of this formation; it is this formation. Such formation is based on the present existence of peace in the church through Christ. Not only is peace a part of the local and catholic church but war has been abolished through Christ. Hauerwas claims theology as a legitimate discourse in relation to social and physical sciences. Theology has its primary locus in the church rather than in ahistorical accounts or the university. This claiming of the language of the church creates space for particularity which is often subsumed under the universalizing assertions of the nation-state. With peace as a characteristic of the church, Hauerwas asserts that peacemaking is a virtue of the church and not merely an optional aspect of its life.
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.
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.
The concept of restitution in South African economic policy documents between 1994 and 2014 : an ethical analysis
(University of the Western Cape, 2016) Nkosi, Mbhekeni Sabelo; Conradie, Ernst M.
There is widespread concern in the democratic South African context over economic inequalities. However, given the problems of poverty, unemployment and inequality, there is a need to consider economic restitution. Restitution is used in public policy often without conceptual clarity. This study is situated in the field of economic ethics; therefore it will contribute to philosophical and more specifically ethical discourse on the concept of economic restitution. The focus of the study is on South African economic policy documents released by the government in response to current economic inequalities in the period between 1994 and 2014. Such policy documents include the Reconstruction and Development Programme (RDP, 1994); Growth Employment and Redistribution Programme (GEAR, 1996); Accelerated and Shared Growth Initiative South Africa (AsgiSA, 2005); Industrial Policy Action Plan (IPAP, 2007) and its iterations; New Growth Path (NGP, 2010); and the National Development Plan (NDP, 2012). This study focuses on how the concept of restitution is understood in South African policy documents in the period between 1994 and 2014 in response to current economic inequalities. It identifies implicit and explicit references to the concept of economic restitution; describes the scope of the term as used in such policy documents; analyses and compares how the term restitution is understood; and indicates any emerging patterns in this regard.
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.
"A critical comparison of Elizabeth Schussler Fiorenza's notion of Christian ministry as a 'Discipleship of Equals' and Mercy Amba Oduyoye's notion as a 'Partnership of both men and women
(University of the Western Cape, 2005) Abrahams, Lutasha Ann-Louise; Conradie, Ernst M.; Dept. of Religion and Theology; Faculty of Arts
This thesis is based on the recognition that there are similarities and differences between two notions of Christian ministry, that is, a �discipleship of equals� as defined by Elizabeth Sch�ssler Fiorenza (1989) and a �partnership of both men and women� as defined by Mercy Amba Oduyoye (1990). In this thesis, Christian ministry is assessed through the perspectives of both feminist theology and African women�s theology. The question which is addressed here is how the similarities and differences between Elizabeth Sch�ssler Fiorenza�s notion of Christian ministry as a �discipleship of equals� and Mercy Amba Oduyoye�s notion of Christian ministry as a �partnership of both men and women� should be understood and assessed. The main purpose of this thesis is to offer a critical comparison of these two female theologians so as to encourage new visions of Christian ministry in the contemporary church and society. To accomplish this task, a literature survey of books, essays, and articles published on the subject of Christian ministry in feminist and African women�s theology by African and Western theologians, between 1960 and 2003, was conducted. Two notions of how Christian ministry should be understood are offered. Fiorenza emphasizes that both women and men need to be recognized as disciples of Christ who can equally, yet within diversity, minister to God�s people by virtue of their baptisms. Oduyoye notes that reciprocity and mutuality is crucial for both men and women who minister to God�s people by forming strong partnerships through their respective vocations and ministries, by virtue of their baptisms. This thesis argues that a comparison of the views of Elizabeth Sch�ssler Fiorenza and Mercy Amba Oduyoye on Christian ministry reveals similarities based on a shared experience of being women within a male-dominated Christian church and differences emanating from the different contexts within which they practice theology, namely, that of Euro-American feminist theology and that of African women�s theology. It is argued that there are significant differences between feminist theology and African women�s theology, with reference to their context, rhetoric, experiences and modes of expression. A critical assessment of Oduyoye�s notion of Christian ministry as a �partnership of both men and women� reveals that there is an internal problem within African theology. The predicament within which African women theologians find themselves is that they have to struggle not only against patriarchy in church and society but also against the remaining distortions within what is deemed to be a more progressive theology. African women theologians acknowledge their solidarity with African theologians but also identify fundamental flaws within African theology. African women theologians are therefore engaged in a battle on more than one side. They need to unmask and support at the same time. On the other hand, it is clear that Fiorenza is far less critical of the feminist movement, from which she derives the term �feminist hermeneutics�. She is, of course, quite aware of the various and successive strands of the feminist movement, but she remains at least sympathetic to this movement and seeks to explore its significance for biblical scholarship and especially the Roman Catholic Church, of which she is a member. She recognises the need to complement the (sometimes reductionist) secular manifestations of feminism by highlighting the oppressive but also the potentially liberative role which religious traditions may still have in a secularised civil society. One may therefore conclude that African women�s theology remains distinct from other feminist theologies. In a similar way, African-American womanist theologians have insisted that their situation is distinct from that of Euro-American women in what is described as the �triple� oppression of black women: being women, relatively poor, black and formerly enslaved. This calls for further reflection on the similarities and differences between African-American womanist theology and African women�s theology. Important differences which come to mind here are the legacy of slavery, differences in economic status, and military power. African women are often engaged in a struggle to secure a sustainable livelihood in ways that African-American women are not. More importantly, the relationship between American black theology and womanist theology deserves further attention in this regard.
Critiquing white ecclesial leadership in multiracial South African neo-Pentecostalism
(University of the Western Cape, 2023) Shabangu, Cameron; Jodamus, Johnathan
After twenty seven years of democracy in South Africa, many strides have been made in addressing equity, diversity and racial unity within the landscape of religious institutions. However, a prevailing question that remains is, how inclusive is the ecclesial leadership within this equitable and diverse setting of multi-racial churches in South Africa? Even though there is a huge body of knowledge on unity and race relations amongst churches in South Africa, much of the literature has focused on the so-called �mainline churches�, or better still, churches of Protestant and Roman Catholic heritage. Little, however, has been written from the Pentecostal perspective, especially with regards to ecclesial leadership. The purpose of this thesis is to understand and theorize the persistence of White ecclesial leadership in multiracial neo-Pentecostal churches.
The cultural and religious significance of indigenous vegetables: A case study of the Chionekano-ward of the Zvishavane-district in Zimbabwe
(University of the Western Cape, 2019) Matenda, Job; Conradie, Ernst M.
This study is situated in the context of multidisciplinary discourse on the pervasive problem of food insecurity in the southern African context. More specifically, it is situated in the context of the Centre of Excellence in Food Security, located at the University of the Western Cape and its project on �Food Ethics and Values� (with Prof Ernst Conradie as principal investigator). It will contribute to discourse on food security from the perspective of the discipline of religious studies and more specifically African Traditional Religion (ATR) and the indigenous knowledge systems (IKS) associated with that. The consumption of food naturally plays a significant role in African Traditional Religion � as is evident from various taboos on food consumption, rituals with prescriptions on food, calendar-based festivities, but also from daily life in rural villages. In reflecting on food in such rural villages, the focus is often on the consumption of meat (chicken, goats, cattle, but also rodents and other wildlife) and of grains like maize. However, vegetables traditionally also formed part of a family�s daily diet. In pre-colonial times, such vegetables were not necessarily cultivated since some indigenous vegetables were harvested based on indigenous knowledge available amongst village elders and traditional healers. The Chionekano-ward includes some 42 villages with an estimated population of around 1020 persons. Through a process of snowball sampling, semi-structured interviews were conducted with village elders and traditional healers who have knowledge of such indigenous vegetables. Where appropriate interviews were followed up with focus groups discussions in particular villages. This study investigated the cultural and religious connotations attached to specified indigenous vegetable types in the Chionekano-ward of the Zvishavane-district in Zimbabwe. This study has identified fifteen edible indigenous vegetables. Only eleven indigenous vegetables were among the commonly used. These were classified into three groups. Firstly, there are indigenous vegetables found in the farming lands as weeds. These are Nyovhi/ Spider plant/ Cleome gynandra, Mbuya Mbuya/ Thorny pigweed/ Amaranthus spinosus, Derere/ Wild jute/ Corchorus tridens, Tsine/ Muhlabangubo/ Black jack/ Bidens spinosa, Muchacha/ Wild gherkin/ Cucumis anguria. Secondly there were Indigenous vegetables that use leaves as by-products namely, Muboora/Pumpkin squash/ Cucurbita maxima, Munyemba/ Cowpea leaves/ Vigna unguilata. Thirdly there were commonly used Wild indigenous vegetables found in riverbanks, forests and mountains namely Chirevereve, mubvunzandadya, Fat hen/ Chenopodium album and Nhuri. There were religious and cultural connotations attached to the use of these indigenous vegetables. The study found that there are common shared beliefs on the harvesting, cooking and consumption of these vegetables. These commonly shared beliefs and predominant perceptions on the consumption of indigenous vegetables were mainly shaped by the cultural and traditional religious beliefs systems shared by all the participants. Although the study was of a descriptive nature, it advocated for the preservation of such indigenous knowledge in order to promote avenues towards food security where commercial agriculture may be unable to ensure an equitable distribution of food.
The cultural and religious significance of indigenous vegetables: A case study of the Chionekano-ward of the Zvishavane-district in Zimbabwe
(University of the Western Cape, 2018) Matenda, Job; Conradie, Ernst M
This study is situated in the context of multidisciplinary discourse on the pervasive problem of food insecurity in the southern African context. More specifically, it is situated in the context of the Centre of Excellence in Food Security, located at the University of the Western Cape and its project on �Food Ethics and Values� (with Prof Ernst Conradie as principal investigator). It will contribute to discourse on food security from the perspective of the discipline of religious studies and more specifically African Traditional Religion (ATR) and the indigenous knowledge systems (IKS) associated with that. The consumption of food naturally plays a significant role in African Traditional Religion � as is evident from various taboos on food consumption, rituals with prescriptions on food, calendar-based festivities, but also from daily life in rural villages. In reflecting on food in such rural villages, the focus is often on the consumption of meat (chicken, goats, cattle, but also rodents and other wildlife) and of grains like maize. However, vegetables traditionally also formed part of a family�s daily diet. In pre-colonial times, such vegetables were not necessarily cultivated since some indigenous vegetables were harvested based on indigenous knowledge available amongst village elders and traditional healers. The Chionekano-ward includes some 42 villages with an estimated population of around 1020 persons. Through a process of snowball sampling, semi-structured interviews were conducted with village elders and traditional healers who have knowledge of such indigenous vegetables. Where appropriate interviews were followed up with focus groups discussions in particular villages.
�The curse of infertility and the obsession with the womb�: A re-reading of the patriarchal narratives of Rachel, Rebecca and Hannah
(University of Western Cape, 2021) Maclennan, Ashley; Bosman, Tiana
When one reads about women in the Old Testament, their primary- and often only- roles seem to be that of wife and mother. It is made abundantly clear in some of the narratives found in the Old Testament that a woman�s worth was tied to her womb. The stories of Rebekah, Rachel and Hannah are three examples of this. However, there are some women in the narratives of the Old Testament, including these three, who were initially incapable of falling pregnant and only conceived after a long time of intense struggle due to their infertile state. Barren women were viewed as outcasts in society. Some women, however, were not willing to settle for this classification. Hence, Hannah pleaded with God to provide her with offspring.
�Deliver us from evil� A critical analysis of soteriological discourse in African pentecostalism
(University of the Western Cape, 2015) Brooks, Keith Clifton; Conradie, Ernst M.
In the history of Christianity a number of distinct soteriological models have developed over the centuries. In the Patristic period, victory over death and destruction was emphasised. In late medieval Catholicism, the Protestant Reformation and evangelical circles, the focus was on reconciliation with God through the forgiveness of sins, while modern liberal notions of salvation emphasised the need for education and moral upliftment, if not enlightenment. In the twentieth century, other soteriological motifs became dominant, including development (in the tradition of the Social Gospel), self-actualisation (in existentialist theologies), liberation and emancipation (in liberation theologies, feminist theologies, etc). With the emergence of global Pentecostalism in the 20th century, two other forms of soteriology resurfaced, namely an emphasis on healing and deliverance from evil. This study will contribute to Pentecostal discourse on deliverance as a soteriological motif. In Western forms of Pentecostalism the need for deliverance from evil is recognised, in contrast with evangelicalism where the emphasis is on forgiveness of sins. Deliverance from evil is typically understood in personalist terms as affliction, namely as the need to overcome forces of evil inside the human psyche, typically associated with personal vices. This suggests a ministry of exorcism in order to be delivered from such vices that are then described as �demons�, evil forces, dominions and principalities. In political and liberation theologies, there is likewise an emphasis on evil forces, but these are understood in societal and structural terms, namely with references to ideologies, oppressive structures and forms of exploitation. In African forms of Pentecostalism (as in the case amongst African Instituted Churches) there is a similar emphasis on deliverance and the need for exorcism. However, this is especially understood with reference to witchcraft. Here, the one in need of deliverance is regarded as the victim of (demonic) possession beyond one�s locus of control. Deliverance is thus understood as victory over forces outside one�s own psyche that cause psychological trauma and have medical, social and economic consequences for the victim. This research project will explore a corpus of literature on the understanding of deliverance in the context of West-African Pentecostalism (or neo-Pentecostalism). It will analyse and compare views in this regard emerging from amongst Western African Pentecostals with Western Pentecostal scholars that seek to understand the distinct understanding of deliverance in the context of West-African Pentecostalism. More specifically, it will describe, analyse, compare and assess the contributions of Allan Anderson, Paul Gifford, Ogbu Kalu, J Kwabena Asamoah-Gyadu, and Opoku Onyunah in this regard.
"Die etiese persepsie oor die doodstraf in die Wes-Kaap streek in terme van die bybel"
(University of Western Cape, 1997) Barends, Ronald. P; Lawrie, D.G.
Suid-Afrika se verdedigings- en polisiehoofde het onlangs samesprekings in . Kaapstad gehou om milit�re samewerking te bevorder en misdaad, wat baie algemeen in die Weskaap-streek voorkom, te beveg. Dit is beklemtoon dat samesprekings met en samewerking van alle sektore van die gemeenskap nodig is om die golf van misdaad te stuit. Pessimiste en doemprofete plaas die oorsake van die vlae misdade voor die deur van die regering en voer aan dat dit voortspruit uit die afskaffing van die doodstraf. Dit self is baie moeilik om te bewys. In Meer analitiese vraag behoort te wees: "Hoe het die vorige wet op doodstraf daaruit gesien en waarom was dit noodsaaklik om dit af te skaf?" Om hierdie vraag te beantwoord behoort ons slegs 'n oorsig van die doodstraf in Suid-Afrika te skets, aangesien die jurisdiese beoordeling daarvan ook as 'n selfstandige studie kan dien.
Die geskiedenis van die ng sendinggemeente Kakamas (1936-1986)
(University of Western Cape, 2000) Isaks, Saul Jeremia; Adonis, J.C
Van kleins af wou ek graag weet wat die naam arbeidskolonie beteken. Met die jare wat gekom en gegaan het, het ek besef dat daar heelwat meer in die naam "arbeidskolonie" moet sit as bloot maar nog net 'n naam vir 'n plek. Die leesstof wat ek van tyd tot tyd gelees het, het my gemotiveer om meer van die naam te wete te kom. Daarom is die voltooiing van hierdie verhandeling vir my In persoonlike en besondere hoogtepunt en oorwinning in my lewe wat terselfdertyd aan my groot bevrediging verskaf. In die eerste plek wil ek graag my studieleier, prof. J.C. Adonis bedank vir sy professionele voorligting, persoonlike aandag, belangstelling en gereelde terugvoering wat vir my besonder baie beteken het. Vir mnr. Patrick van Wyk van die N.G. Kerkargief, Kaapstad, mev. M. de Wee, die scribakassiere van die NG endinggemeente Kakamas vir hulle vriendelike hulpvaardigheid te alle tye. Ten tweede wil ek my innige dank en waardering uitspreek teenoor die personeel van die Staatsargief Kaapstad, die Nederduitse Gereformeerde Kerkargief Kaapstad, die Biblioteke van die Universiteite van Stellenbosch, Wes-Kaapland, die NGKerk Kakamas, die NG Sendinggemeente Kakamas en die Openbare Biblioteek Kakamas vir die toegang wat ek gehad het tot die gemeentelike verslae, notules en boeke. Ook aan prof. C.J. Kriel, die eerste leraar van die NG Sendinggemeente Kakamas vir sy bydrae om die publikasie moontlik te maak. Ook 'n woord van dank aan my eggenote vir haar hulp en ondersteuning en aan mev Petite Hoffman vir haar nuttige wenke en pynlik netjiese tikwerk. Ten slotte my nederige dank en lof aan God vir sy genade en krag wat my in staat gestel het om die tesis tot Sy eer daar te stel. Ek hoop en vertrou van ganser harte dat hierdie verhandeling in een of ander bestaande behoefte, hetsy vir die gebruik in die Katkisasieklas, Sondagskool, die Christelike Jeugvereniging en selfs die dagskool bevredigend sal voorsien.
Die relevansie vir die gee van tiende as bybels-teologiese rentmeesterskap
(University of the Western Cape, 2009) Carelse, Adam; Lawrie, Douglas
From the data it is concluded that tithing was an old, pre-Israelite practice used in different contexts for different purposes. In the Old Testament tithes were apparently predominantly used for the upkeep of the temple, to support the temple personnel and to provide for the poor. These functions are still relevant, but the precise practice should not be regarded as binding. There is no indication that it was ever enforced and enforcing it today would not have good consequences. These conclusions are summarized in the final chapter, which also contains practical guidelines for the church
Die rol van die congregational kerk in die sosio-ekonomiese ontwikkeling van Pniel: 1915-1993
(University of the Western Cape, 1998) Nober, Patrick; Adonis, JC
Pniel is 'n landelike nedersetting gele� te Groot Drakenstein en het In besonder interessante geskiedenis. In 1843 het ene Pieter Isaac de Villiers en Paul Retief grond beskikbaar gestel in Groot Drakenstein vir die oprigting van 'n skool en 'n plek van aanbidding vir kleurlinge. Die gebied het gegrens aan die plaas Papiere Molen wat in Desember 1843 op die mark gekom het. Di� plaas is aangekoop deur 'n groep persone wat in die transportakte beskryfword as die "Directors of the Pniel Institution". Aanvanklik is Pniel geplaas onder beskerming van die "Apostolic Union" wat besonder aktiefwas onder vrygestelde slawe. Die Apostoliese Unie was 'n religieuse organisasie met bre� godsdienstige beginsels wat dit in In posisie geplaas het om lidmate van protestantse kerke soos die N. G. Kerk, Metodistekerk en veral die Skotse Presbiteriaanse Kerk te akkommodeer. Die Apostoliese Unie het egter nie 'n bepaalde leer gehad nie. Pniel is bestuur deur 'n direktoraat bestaande uit drie plaaslike boere, twee lekepredikers woonagtig te Kaapstad, een predikant van die Apostoliese Unie en een predikant van die Presbiteriaanse Kerk. Pniel was dus in effek 'n sendingstasie wat ten doel gehad het om kleurlinge te voorsien van element�re onderwys en hulle "landboukundig" op te lei ten einde hulle "bruikbare en maklik beskikbare arbeiders" vir die omliggende plase te maak. Grondbesit in Pniel tydens di� periode is gekenmerk deur die okkupasieregstelsel wat onderskeid getref het tussen grond VIr residensi�le- en tuinboudoeleindes. Verder is Pniel tot 1909 bestuur (sekul�r en godsdienstig) deur 'n superintendent, mnr J Stegmann. Inwoners moes bydra tot die salaris van die superintendent en maandelikse huur betaal (drie pond totdat die bedrag van agtien pond klaar betaal was). Die ooreenkoms was dat, sou die bedrag van agtien pond finaal betaal wees, geen verdere maandelikse verpligtinge op die erfhouer sou rus nie. Dit was die oorspronklike verstandhouding, maar na 1856 het die betaling van een sjieling en tien pennies per maand 'n permanente voorwaarde geword. Erfhouers het egter in 1905 'n protesvergadering gehou waar besluit is dat hul voorvaders die bedrag van agtien pond klaar betaal het en dat geen verdere betaling sou geskied nie. Verder het die trustees van Pnielook regulasies ten opsigte van ordeen regering, kompensasie en die nie-nakoming van gestelde regulasies ontwerp. Die idee van die ontwikkeling van In Bestuursraad ("Management Board") is ook tydens die periode gepropageer en het later beslag gekry. Interessant van hierdie periode is die sterk beheer en sensuur deur die kerk van Pniel. Selfs uitsetting uit Pniel deur die Bestuursraad was moontlik indien sekere neergelegde voorwaardes nie nagekom is nie. Grondbesit het egter van vroeg af ontwikkel tot 'n konflikpunt tussen kerk en gemeenskap. Sommige inwoners het daarop gewys dat hulle aanspraak op die grond het omdat hulle dit klaar betaal het, terwyl die direkteure daarop gewys het dat die okkupeerders slegs huurreg gehad het. 'n Ander konflikpunt was die bestuur van die gebied. Op 'n stadium het die inwoners 'n vergadering bel� waar direkteure uit die gemeenskap verkies is. Daar is 'n beroep op die Hooggeregshof gedoen om ingevolge Wet Nr. 3 van 1873 die genomineerdes tot wettige direkteure (soos die lede van die "Management Board" genoem is) en trustees van Pniel te verklaar. In 1911 het 'n saak voor die geregshof gedien waarin oor grondbesit beslis moes word aangesien die kleurlinge daarop aangedring het dat die 18 pond vir die grond reeds betaal is. Die uitspraak van regter Hopley het bepaal dat die okkupeerders slegs huurreg het en dat die inwoners onder die Bestuursraad geressorteer het. Die hofaansoeke is ge�nisieer deur Stephanus de Wet en Garnaat Cyster, wat die meerderheid erthouers verteenwoordig het.
Ekonomiese geregtigheid vir almal" ,n analise van die pastorale brief van die Noord - Amerikaanse rooms Katolieke biskoppe oor die,ekonomie van die VSA
(University of Western Cape, 2002) Damon, Malcolm Peter; Smit, D.J.
In 1980� het: die Noord-Amerikaanse Katolieke biskoppe 'n pastorale brief oor Marxisme laat verskyn. In gesprek met Hulpbiskop Peter Rosazza van Hartford het twee Franse priesters, klasmaats van hom, die volgende opgemerk: Hulle het gewonder, hoekom die biskoppe 'n brief uitgebring het oor Marxisme wat tog nie 'n brandende saak ("issueII) was nie. Hoekom nie 'n brief oor kapitalisme nie, was hulle vraag? (Berryman 1989:75). Dit het daartoe gelei dat Biskop Rosazza in 1980 by die biskoplike vergadering voorgestel het dat 'n pastorale brief oor "kapitalisme" opgestel moes word. Hierdie mosie is aanvaar en het dan gelei tot die pastorale brief oor die ekonomie van die VSA geti tel, Economic Justice for All: Pastoral Let ter on Catholic Social Teaching and the U.S.Economy. 'n Vyfman biskoplike kommissie het in 1981 aan hierdie opdrag begin werk en met verloop van tyd besluit om in plaas van op die kapitalistiese sisteem te fokus, eerder die ekonomie van die VSA te ondersoek en te beoordeel. In November 1984, na wye konsultasies, besprekings en konferensies het die eerste publieke konsepdokument verskyn. Die biskoppe het dit juis laat verskyn na die uitslag van die presidensiele verkiesing tussen Reagan en MoridaLe (Berryman 1989: 113). Hulle het geredeneer dat hiermee - om dit te laat verskyn na die verkiesing - hulle sou kon verhoed dat hulle daarvan beskuldig sou kon word dat"hulle polities kant kies. Inteendeel, dit is toe juis wat gebeur het en die biskoppe is daarvan beskuldig dat hulle kies vir die Demokratiese Party teen Reagan wat die verkiesing gewen het. Die dokument het wye mediadekking geniet - nuusblaaie, sowel as die televisie - en "vi.qorou s public discussion took place around the first two public drafts of the letter (November 1984 and October 1985)11 (Berryman 1989:114). In Junie 1986 het 'n derde konsep verskyn en gedurende November 1986 "isdie finale dokument aanvaar deur die Nasionale Biskoplike vergadering en vrygestel.

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