The divided roots of Lutheranism in South Africa : a critical overview of the social history of the German-speaking Lutheran missions and the churches originating from their work in South Africa

Bibliography: pages 126-137.This study defends the thesis that the present social location of the Lutheran churches can be explained by examining the history of their internal divisions and their relation to broader struggles in society. The history of the Lutheran missions and churches is considered in relation to the political and socio-economic dimensions of South African history. Church history is conceived as an internal struggle between a dominant and an alternative theology (and their respective ecclesial bases), which affects the participation of the churches in broader social struggles. The development of the churches is divided into three periods, corresponding to the growing independence of the black churches from the mission societies. The thesis is examined by extensive reference to primary and secondary sources on the Lutheran church. Interviews with key informants from the various missions and churches provide additional information. The broader field of church historiography, as well as theoretical writings on church history are considered. The analytical aim of the thesis is to show how· the struggles internal to the Lutheran churches - including struggles around theological issues - have affected their ability to participate in the broader struggle for liberation in South Africa. In addition to this analytical aim, the thesis provides a narrative history of Lutheranism in South Africa. The findings of the thesis are that white Lutherans have been the dominant group in the Lutheran churches throughout their history in South Africa. White Lutherans produced the dominant theology of all the Lutheran churches for most of the history of Lutheranism in South Africa. This dominance of German-Lutheran theology was established in the missionary period. The social base of the missions was the German farming community. This community broadly formed part of the ruling classes of colonial society, and its interests converged at many points with colonialism. Lutherans were not allied to the dominant colonial power, the British, but from the end of the nineteenth century to the Boers. Their theological self-understanding as Lutherans, with their specific missiology, ecclesiology and doctrines (e.g. the Two Kingdoms Doctrine) gave them an identity distinct from others in the ruling bloc. This theology was the dominant theology of all Lutheran churches, black and white. This theological self-understanding, however, gave them only limited autonomy. They conformed to dominant values by dividing along racial lines. This dominant ecclesiology had its effect beyond the missionary period, and resulted in the separate development of black and white Lutheran churches. Although the black churches gained more independence through the formation of synods and later regional churches, they have internalized to some degree the dominant theology taught by the missionaries. The internal divisions within Lutheranism have continued to prevent effective engagement in external struggles for justice. Yet in the course of struggles for unity and a more effective political witness, an alternative Lutheran theology and ecclesiology has emerged, mainly among young black pastors and church members, but also among some white Lutherans. It is among these people that a Lutheran tradition of resistance to apartheid in church and society can be discovered. It is here that the hope of the church is found

Orthodox yet modern: Herman Bavinck’s appropriation of Schleiermacher

Herman Bavinck (1854-1921), perhaps the most remarkable dogmatician and intellectual of the Dutch Reformed (gereformeerde) tradition in the late nineteenth and early twentieth centuries, committed himself to what he called a ‘Reformed’ and ‘catholic’ theological task. For the modern dogmatician, this task is neither repristination nor abandonment of one’s confessionalist tradition, but, being driven along by the Scriptural witness, to appropriate ‘catholic’ dogma to the grammars of modern conceptual frameworks. Such a task led Bavinck to a certain eclecticism in style and source for which he earned in twentieth century scholarship the pejorative label of dualism, applied both to his person and his theological content. Regarding his person, this thesis of the two Bavincks follows a biographical narrative of a student and blossoming theologian divided between the orthodox and modern. Regarding his content, interpreters move to and fro between Bavinck the scholastic and Bavinck the post-Kantian, subjectivist dogmatician. This study nuances this picture and participates in James Eglinton’s recent call for an overturning of said dualisms applied to Bavinck’s person and work by outlining the most significant example of Bavinck toiling to complete his ‘catholic’ dogmatic task: his appropriation of Friedrich Schleiermacher. In distinction from Bavinck’s milieu, he did not demonize Schleiermacher, but, while willing to critique Schleiermacher’s material dogmatics, regarded Schleiermacher as ‘deeply misunderstood’. The two primary locales of Bavinck’s appropriation of Schleiermacher include (i) the question of the epistemic ground of the unity of being and thinking; (ii) the grammar of subjective and objective religion. In both, Bavinck adopts Schleiermacher’s concepts of ‘feeling’, ‘absolute dependence’, and ‘immediate self-consciousness’ to complete his own logic. Understanding Bavinck’s adoption of Schleiermacher’s conceptual framework, particularly that of the introduction from Schleiermacher’s Der christliche Glaube, makes visible just how Bavinck determined to work as a modern theologian post-Kant and within the freeing confines of his orthodox, Dutch confessionalist heritage. His appropriation of Schleiermacher is the paradigmatic example of his commitment to be orthodox… yet modern

The European Vision and the Churches

This is a book about centres: the centre of a pastor’s lifelong ministry, the centre of the European Union, and the centre of Europe’s ecumenical community. For more than thirty years Pastor Marc Lenders lived out his vocation bringing Christians from across traditions and across Europe into deep relationship with their unique social, cultural, and political context. Through his eyes discover how Marc Lenders courageously signed up for a job in 1966 that had no description and upon his retirement in 1999 left a growing and vibrant legacy of dialogue, debate, and engagement between the churches of Europe and the political institutions that represent its people

Liberating diakonia

Diakonia, as the churches' social action and healing ministry, has received increased attention over the last few decades. The ecumenical reflection on diakonia generally focuses on: Ecclesial identity, emphasizing the mutual relation between what the church is and what the church does Holistic nature and interdisciplinary approach Prophetic mandate, publicly defending the cause of the poor and suffering in the struggle for justice. Liberating Diakonia presents and reflects critically on these issues. The reader can follow these issues through twelve essays under three main headings: 1. The Theology of Diakonia 2. The Diaconal Ministry 3. Diakonia as Integral Part of Mission Through the book, special attention is given to questions of hermeneutics and the methodological approach. How is it possible to establish a scientific discourse on diakonia, as disciplined reflection on praxis

A comparison between Christian and African traditional paradigms of reconciliation and how they could dialogue for the benefit of South African society.

Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2006.This dissertation seeks to compare paradigms of reconciliation in African tradition (including African indigenous religion and culture) and Christianity, in order to enhance the reconciliation process in South Africa. The aim is to enable and promote dialogue between African tradition and Christian tradition, with special reference to the reconciliation paradigms they offer. In order to accomplish this, the first step taken is to establish what African tradition has to offer in terms of reconciliation resources. African traditional religion, philosophy and anthropology are identified as providing a conceptual basis for reconciliation. Certain African traditional legal resources as well as African indigenous ritual resources are also considered able to contribute to social reconciliation. The next step in the dissertation is to establish what the Christian faith tradition has to offer in terms of reconciliation paradigms. The following resources available to, and stemming from, Christianity are discussed: reconciliation in the Bible; the narrative of the cross and the resurrection; the inter-linked concepts of sin, repentance and forgiveness; the church as reconciling community and institution. After having elaborated on certain reconciliation paradigms lodged in both African tradition and Christianity, the next step is to explore ways in which these paradigms interact. In some respects, they are found to clash and disagree because of their differences and the discontinuities between them. Yet in significant ways they indeed connect to and complement each other. This dissertation seeks to highlight points of agreement and connection between the paradigms of reconciliation provided by African tradition and Christian tradition. Moreover, it seeks to illustrate that the two cultural and religious traditions could interact fruitfully for the benefit of South African society. A concrete example of such positive interaction and mutual enrichment is brought forward, viz. a "new" ritual of reconciliation that combines resources from both traditions

In search of pastoral care in the Seventh-Day Adventist church : a narrative approach

The mission over the last few decades, especially of the Seventh-day Adventist Church, has focused on “confessionalism”. In this specific sense of mission growth—numeric growth— has been a priority, and, unfortunately, not caring for “broken” people. The emphasis has been placed on the age-old proclamation of the “truth”, at the expense of social involvement, as it seems that “truth” transcends the needs of people, even of Christians. This has led to the restricting of the scope of pastoral care, and has limited it to an “applied theology”, where the Old Testament and New Testament studies have dictated its structure and methodology. Within Adventism its view and use of Scripture has dominated its ministry, indicating a number of different methods and approaches. These differences in both the conservative and the liberal orientations only represent their own possibilities. These approaches are the result of a basic understanding of Scripture as a body of divine teachings that needs to be accepted, believed, and obeyed. Consequently, this perception has moved the focus away from caring to the “so-called” correct doctrine of “truth” and proclamation. Postmodernism, however, is challenging the assumptions of modernism and is now confronting us with the understanding that there is no “objective truth”, and that there cannot be a completely detached observer. We observe reality, experience and Scripture not objectively, but rather discern them through the eyes of our own context, experience and history. The thesis, therefore, postulates as useful, just and proper that we experience reality in a narrative fashion within a secular postmodern world. It is through stories that we grasp and appreciate the important factors in our lives. Consequently, a narrative approach is appraised as being a more meaningful tool in approaching Scripture and pastoral care. Narratives are like rituals, they preserve the memory of past events in a way that they still have power for us in the present. As Jesus is a servant of everybody His narratives are transposed and they become accounts of our involvement in the lives of our fellow “sufferers”.Philosophy, Practical and Systematic TheologyD. Th. (Practical Theology

Spirit and Healing in Africa

There is a great need for healing in Africa. This need is in itself no different elsewhere in the world, but it is greatly determined by the involvement of religious communities and traditions. Faith communities and religious institutions play a major role in assisting African believers to find health, healing and completeness in everyday life