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The history of Epistemology
The first theories of knowledge emphasised the absolute and permanent character of knowledge, but subsequent theories put the emphasis on its relativity or situation – dependent on situation. Knowledge is thought to be continually developing and evolving because it actively interferes with its surrounds – its subjects and its objects. The trend of epistemology therefore moved from a static and passive view of knowledge (Foundationalism) to a more adaptive and active view (Post-foundationalism) (see Müller 2005; Steup 2005). Plato‟s view of knowledge was that knowledge was simply an awareness of absolute, universal Ideas or Forms that existed independently – independent of any subject trying to apprehend them. Aristotle‟s view of knowledge was similar, although he put more emphasis on logical and empirical methods for gathering knowledge (Steup 2005). Following the Renaissance, two main views of epistemology emerged namely Empiricism and Rationalism.
THE MODEL OF CHRISTIAN MISSION – INCARNATIONAL CHRISTIANITY
In his incarnation Jesus Christ became worldly, i.e. he came to us in our world and fully identified with us in our humanity by making himself like us, or as one of us, or one with us. Christ did not stay in the safe confines of heaven, remote from human sin and tragedy. He actually entered our world. He emptied himself of his glory and humbled himself to serve. He took on our nature, lived our life and penetrated deeply into our humanness. He exposed himself to our frailty, trials and temptations. He identified himself with our sorrows, felt our hurts, bore our sins and died our death. He freely intermingled with everyone, particularly the poor world and those whom the Pharisees and religious leaders considered “sinners”. He embraced people whom he may have been expected to avoid. He ate and drank and became friends with dropouts. He even touched the untouchables. And yet in his incarnation he remained perfectly holy. Christ did not in any way surrender or alter his identity. Even in becoming a human, he remained himself. He became a human but without ceasing to be God. He did not for one moment compromise his unique identity. Having accomplished his mission, he now sends us into the world just as he was sent into the world by his Father – “As you have sent me into the world, I have sent them into the world” (NIV, John 17:18); “As the father has sent me, I am sending you” (NIV, John 20:21). Frederickson (2007:50-51) says that in the brief phrase “The Word became flesh and dwelt among us” (NIV, John 1:14), we see how God accomplished his goal. If the missional church adopts this incarnational approach to being on mission with God, it opens a world of possibility and hope.
CHAPTER 1 INTRODUCING THE SUBJECT UNDER STUDY
1.1. THE SELECTION OF A THEME
1.2. FORMULATION OF THE PROBLEM AND THE PURPOSE OF THE RESEARCH
1.3. CONCEPTUALISING
1.4. RESEARCH METHODOLOGY
CHAPTER 2 THE THEORETICAL FRAMEWORK OF THE STUDY
2.1. BUILDING UP THE LOCAL CHURCH
2.2. IDENTITY AND PURPOSE
2.3. PREACHING
2.4. HERMENEUTICAL PREACHING
2.5. CONTEXTUAL PREACHING
CHAPTER 3 QUANTITATIVE RESEARCH
3.1. WHAT IS QUANTITATIVE RESEARCH?
3.2. A QUANTITATIVE SURVEY
3.3. EVALUATING AND INTERPRETING THE SURVEY
3.4. PRESENTING THE INFORMATION/DATA
3.5. AN ANALYSIS AND EVALUATION OF THE DATA AS IT RELATES TO THE PROBLEM STATEMENT
CHAPTER 4 QUALITATIVE RESEARCH
4.1. A QUALITATIVE SURVEY
4.2. THE SURVEY-QUESTIONNAIRE
4.3. THE RECORDING AND EVALUATING OF THE DATA
4.4. PRESENTING THE INFORMATION/DATA
4.5. AN ANALYSIS AND EVALUATION OF THE DATA AS IT RELATES TO THE PROBLEM STATEMENT
CHAPTER 5 THE PRAGMATICS OF THE RESEARCH
5.1. THE PROBLEM STATEMENT
5.2. THE HYPOTHESIS
5.3. THE TEST
