After briefly pointing out that different perceptions regarding TEE exist and referring to the purpose of TEE, this contribution lists ten weaknesses of the TEE programmes in Africa. Perceptions pertaining to its credibility, its lack of resources, tendency towards isolationism and exclusivism, underplayed ecumenical co-operation, threat of empire building, lack of sufficient church support, lack of tutor training, technological pressures, a redefining of its role in a new millennium and an attitude change are all aspects which are discussed as weak links which might affect the future of this movement. After discussing these weaknesses, some suggestions are offered on how each of them could be addressed.
This article offers a study ofthe difficulties which the minister in training experiences in the field placement. During the years of academic study most young clergy place their emphasis on the theoretical knowledge taught to them through lectures and reading: What is outlined here is the need for supervised pastoral placements prior to the mInisters first full-time job. The paradoxes during this transition time are critically explored. The question about the validity of current training for mission and ministry is challenged. From this research it becomes apparent that further supervised field, placements are warranted, if the churches expect their young leaders to cope in a fast developing mission.
After a brief overview ofthe history and achievements of FedSem, the article analyses ten different 'causes' that have been advanced to 'explain' its closure in 1993. These factors are: the demise of apartheid, spirituality, power struggles, finances, level of commitment to unity, the global context, political violence and security concerns, and lack of common theological vision emanating from the primarily political concerns that brought FedSem into being in the first place. The author explores whether these factors are causes or excuses. In a concluding section he explores the missiological implications of the closure and raises a number of pertinent questions for ecumenical theological education.
Western theology largely ignores the concept of kenosis in its theological reflection on mission. This article wishes to help remedy the situation by reflecting on kenosis in Orthodox mission theology. The statement of Athanasius God became man so that man may become God and Rublev's icon on the trinity are used as starting points. The eucharist most clearly reveals the downward and upward movements of kenosis/theosis that is at the heart of Orthodox mission. The highly successful mission work of Father Innokenti is used as an illustration of the deep commitment to inculturation in Orthodox mission. The article concludes with a section on theosis as the aim of mission.
Witchcraft accusations and their resultant violence have become phenomenal in the Limpopo Province of South Africa. In the past seven years more than six hundred people have lost their lives because of the carnage. The problem is economically, socially and politically disruptive and frustrates any attempt at self-development. There is thus an urgent need to curb the violent elements of witchcraft accusations. Human weaknesses like gossip, rumours, jealousy, negative political and economic rivalries are at the centre of the accusations.
This study identifies a set of Critical Success Factors enabling local churches to impact creation in order to experience growth in God's kingdom. The research proceeded in three steps: Establishing a scriptural base for mission, working out its ecclesiastical implications, and doing an empirical study of five South African churches known to have a substantial mission impact.