Faculty members from Cluster2- who will be asked to share their understanding of the process of formation. A theological reflection is found in the third section of the thesis: chapter seven reflects on the image of God and its impact on the issues raised in the preceding section. Chapter ten reflects on the pastoral identity in the context of what some describe as the beginning of the post-Christian era and certainly post-modernity.
Chapter eleven is a synthesis of the literature review and field research and serves as the conclusion of the thesis.
CHAPTER TWO - FORMATION
Our theological programs must become clear from the church, by the church and for the church. The students should reflect more deliberately on the practices of the Christian faith. It is a gradual and continuous mutual process in which the candidate becomes part of the "body," the living organism that is the congregation and the reality of Religious life in the Church.
34; Without the spiritual formation of the student, theological education differs from secular education primarily in terms of content."
SECTION TWO
ISSUES IN THE SOUTH AFRICAN CONTEXT
CHAPTER FOUR - ECUMENICAL ISSUES
1. In relation to human thinking, old school fundamentalists give the impression that they distrust science. The cohesion of the African family and the quality of expected relationships have become the foundation of the entire society. Given the affirmation of the African extended family, there are nevertheless moments of tension and disagreement.
In this chapter we have seen that ESSA students have responded positively to the ecumenical nature of the campus.
CHAPTER FIVE - MULTI-CULTURAL ISSUES
This holistic understanding is now being slowly, uncertainly taught in Western churches, despite longstanding negative attitudes." Although ESSA's campus is exclusively Christian or religious, it is not immune to the frustrations or irritations that arise from a multicultural environment. Contrastive pedagogy and self-exploration that is "intentional a practice in which the educator constantly compares his own behavior, values, and motivations with those of the students in a cross-cultural experience.
IZarry IS Associate Professor of Educational Ministries at the Lutheran School of Theology in Chicago. Taking students' emotional responses into account allows the teacher to be positive and constructive in his intercultural approach. In addition to a very personal exchange (vvI6-18) and an offer of salvation (vvIO-13), Jesus informs the Samaritan of the redundancy of the temple in Jerusalem.
The woman gets a taste of one of the most momentous events in Jewish history, the physical destruction of Temple (which took place in 70 AD). On the one hand, cultural differences must be respected and on the other hand, they must not stand in the way of the Great Commission. This raised the cultural/religious issue of greatest importance: circumcision, and led to the convening of the first Council of the Church in Jerusalem (Acts 15:1-29).
In the meeting of the Areopagus Paul accepts two things, the spirituality of his audience (Acts and their common humanity (v 26). Paul is charged by the Holy Spirit to preach to the Gentiles and the decision of the Council of Jerusalem was inspired and approved by the Holy Spirit.
CONCLUSION
Rachel Nyagondwe Fiedler reports on the state of the Baptist Convention in Malawi over a forty-year period. At the local church council level, many of them hold important leadership roles, but in policy and committee formation. Here we would like to comment on some issues related to the issue of gender in the church and theological institutions.
Because of the resurrection, we no longer know Jesus in the particularity of his male humanity, but in the glory of his resurrected life. In the United States, perhaps seventy percent of the ministry is done and has been done by religious women who have not officially been in the ministry. Repentance is inclusive, the Scripture declares, "Whosoever shall call upon the name of the Lord shall be saved" (Peter in Acts 2:21 quoting Joe1).
The essence of the matter is not only the exercise of ministry and charisms or even ordination. Second, that women are not excluded from any of the decision-making structures in the Church. 2] What does one's view of the inspiration and authority of Scripture say about the proposition of that biblical descriptive language of God.
Again, it is not within the scope of the thesis to venture into the territory of hermeneutics and theology. Formators must facilitate the cooperation of women and men in correcting some of the imbalances and injustices of the past.
SECTION THREE
THEOLOGICAL REFLECTION
After commenting on the doctrine of the image of God, we will discuss in some detail the application of the image of God to the three issues. The second major reference to images is in the Decalogue – these are images that contradict the image of God. Such rejection of the Image of God brings judgment “to the third and fourth generation” (Exodus 20:5 NIV).
Brunner speaks of the male and female aspects of the image of God in terms of "existence-in-community" and to be truly human "man (sic) must be created as a pair of people. The third and most important, reference to the image of God is in connection with Jesus Christ.34;The God of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel of the glory of Christ, who is the image of God." (2 Corinthians 4:4).
Brunner points out that this aspect of the image of God cannot be erased by sin; it is indelible. Testament writings led the Jews to believe that they were created in the image of God (Gen. 1:26-27). The apostle now extends this fact of creation to all men. The identity of the Son, both as Son of God and as Son of Man, is presented in the New Testament as a perfectly natural fact.
Restoring personality that has been stifled by sinful individualism requires reintegration into the image that man was originally in. Formators need to address personality, spirituality, and morality as they relate to the image of God.
CHAPTER EIGHT - THE COMMUNITY OF GOD
There is also an appeal for unity and cooperation for the overall good of the fellowship of the Spirit under the leadership of Christ. While the unity of the members is recognized, the diversity of gifts is also recognized (v4). There is a need to actively release the latent gifts in the body's members, otherwise the members may atrophy.
Paul reminds the Corinthians that their bodies are the Temple of the Holy Spirit (1 Cor. 6:19-20). The Church is the community of the Spirit and is located in the midst of the world – a city on a hill that cannot be hidden (Mt 5:14). Not only must the members of the church get along well with each other and fit together, but the members of the church must also get along well with each other and fit together.
As God gave Himself, so we give ourselves for the sake of the world. The community of the Spirit, God's Building, is not static but dynamic in the world. This picture of the community's relationship with God, her husband/groom, has its roots in the Old Testament.
The church at Ephesus had been for years one of the exhibitions of the Christian faith. In the community of God, unity is manifested in the activities of the Church, this is especially evident in Paul's teachings about the body (1 Cor 12 and Eph 4).
SECTION FOUR
PRACTICAL CONSIDERATIONS
The task of the shaper is to help weave together the uniqueness of the individual and the community. Although some areas may seem to dominate our time more than others, all are essential to the functioning of the overall system. Therefore, although we may specifically examine the spiritual component, we understand that it is part of and affects the whole being.
An individual's identity in the community is determined by their gifts, whether they are "natural" or "spiritual" (these are not mutually exclusive). Definitions of Mentoring - A number of definitions present themselves, I have chosen three that capture some of the essence of the process. It is the mentor's job to help us sink deep into our lives to discover that purpose (1999:48).
Develop the feedback skills necessary to ensure you understand the specific problem, context and needs of the mentee. Do not take responsibility for the mentee's reaction or action after the counseling session (sic). Be clear about the mentors' expectations of you and the counseling situation (sic).
Developing Accountability - A number of questions can be asked of the mentoree to facilitate accountability, and this need not take time. The quality of the relationship should be such that the mentoree can respond openly to any question.
CHAPTER TEN - PASTORAL IDENTITY
The end of the day at work can be the beginning of the role of wife and mother (Irvine 1997:83). This approach is unbiblical because the teaching of the New Testament indicates that there are a number of gifts or ministries that operate at different levels in the church (Rom 12:4-8; 1 Cor 12:1-12; Eph 4:11) . Catholic scholar Thomas O' Meara, in A Theology of Ministry, devotes considerable space to the question of the laity.
Priesthood in the Catholic Church is exclusive - lay people (women and men) do not participate fully in the sacramental life of the Church? Ultimately, this current dichotomy leaves most members of church congregations passive spectators. The interviewees are mainly from ESSA, but a faculty member from each cluster institution was interviewed, as well as some.
Of the questions asked of the graduates, two concerned the options of attending an ecumenical institution or a religious institution. The lecturers of the interviewed group were positive in their comments on the multicultural nature of the classroom. It is argued that the positive and main role of women in the life of the Church should be.
We will strive to promote community living and perform our duties as part of the community. We will endeavor to be wise, honest and trustworthy in our use of seminar property and resources.
APPENDIX B
BIBLIOGRAPHY
In: Phiri, Govinden and Nadar (eds.).Her-stories - hidden histories of women who do not believe in Africa. In: Amirtharn, S and Pryor,R(eds.) The Invitation to the Feast of Life – Tools for Spiritual Formation in Theological Education.
