Dissertations / Theses on the topic 'Nederduits Gereformeered Kerk (South Africa)'

Thesis (MTh (Practical Theology and Missiology))--University of Stellenbosch, 2009.
AFRIKAANSE OPSOMMING: Die hipotese van hierdie studie is dat die identiteit van die NG Kerk Stellenbosch-Noord geskuif het van gemeente wat gerig was op haar voortbestaan as ideologies-gedrewe gemeenskap binne bepaalde bevolkingsgroep, na gemeente wat missionaal begin dink het op grond van nuwe verstaan van wie God is, en in die lig hiervan, wat kerk behoort te wees. Sy het haar roeping nuut ontdek in en deur haar betrokkenheid met ‘die ander’ wat in haar omgewing in nood verkeer. Drie teologiese konstrukte is gekies om die besluitnemingsproses in die tydlyn van die gemeente teologies te evalueer, naamlik: • die onderskeiding van wie die Drie-Enige God is, bepaal die manier van kerkwees; • die werking van die Heilige Gees in die onderskeiding van die missio Dei; en • die inkarnasie van Jesus as riglyn vir die uitleef van die missio Dei. Die bespreking van die tydlyn van die gemeente vorm sentrale deel van die studie. Die teologiese konstrukte sowel as die makro- en mesokontekste is bespreek en dan in verband gebring met die tydlyn om te evalueer in hoeverre die besluitnemingsproses ideologies of missionaal gedrewe was. Verder is etnografiese studie in die gemeente gedoen om die identiteit van die gemeente aan die einde van 2007 te bepaal. Hierdie studie het methodologies konstruktiewe replikasie verskaf vir die bevindinge in die tydlyn, en die hipotese dat daar wel paradigmaskuif plaasgevind het, as waar bewys. Die skuif hét plaasgevind: van ideologies-gedrewe gemeente, na gemeente wat die missio Dei onderskei om die missiones ecclesciae te vorm.
ENGLISH ABSTRACT: The hypotheses of this study is that the identity of the Dutch Reformed Church Stellenbosch North shifted from a congregation focusing on her existence as an ideologically driven community within a specific population group, to a congregation starting to think missionally from a new understanding of the Triune God. In the discernment thereof, she discovered what the church should be. She discovered her vocation anew through her involvement with the need of the ‘other’ in the neighbourhood. Three theological constructs were chosen, namely: • the discernment of who the Triune God is defines the manner of being church, • the work of the Holy Spirit in the discernment of the missio Dei; and • the incarnation of Jesus as guideline for the praxis of the missio Dei. The three theological constructs were used to evaluate the decision making processes in the congregation. The discussion of the timeline of the congregation forms a central part of this study. The three theological constructs as well as the macro and meso contexts are discussed, and then related to the timeline to evaluate if the decision making processes were ideologically or missionally driven. Furthermore, an ethnographic study was conducted in the congregation to establish her identity towards the end of 2007. This study gave a methodological constructive replication of the findings from the timeline and further proved the hypotheses correct that a paradigm shift did take place. The paradigm did shift from an ideologically driven congregation to one that discerned the missio Dei and became the missions ecclesiae.

Thesis (MPhil)--Stellenbosch University, 2013.
Bibliography
ENGLISH ABSTRACT: This study investigates if and how the Dutch Reformed Church (DRC) uses its websites to create a public sphere. Since the end of apartheid this church and its media had to adapt to the changing environment in South Africa, particularly in its increasing use of the new media to involve believers and non-believers. Because of the internet’s potential to connect people from all over the world and its interactivity, scholars assert that the internet can create a public sphere. Habermas’ idea of the public sphere, a conceptual space where critical public discourse takes place and anyone can participate, forms the theoretical underpinning for this study. This theory, however, is slightly adapted by arguing that conflict – within bounds – is also part of the communication process within the public sphere. This study focuses on seven active websites of the DRC in order to examine its relation to public theology from a critical cultural perspective. The ideals of public theology closely relates to that of the public sphere. These ideals are a public debate on issues relating to the common good, which are discussed from a religious stance. A central view is that regulation can hinder the forming of a public sphere. Thus the nature and level of regulation on the church’s websites are examined. The nature of interaction between users and content on websites is also studied. This study combines qualitative and quantitative methods, including semi structured interviews, questionnaires, content analysis and systematic observation. The study found that Kerkbode’s Facebookpage facilitates a lively forum for debate on issues that advances the public sphere. The Facebookpage of the DRC has the potential to create such debates. On both these websites and Kerkbode-online and NG Kerk-online, regulation on midlevel curbs this potential. Other obstacles for creating a public sphere that was identified on the DRC’s websites, were personal insults, too narrow focus on internal church affairs and low participation in topics that could advance the public sphere.
AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die vraag of die NG Kerk se webwerwe dit regkry om ʼn publieke sfeer te skep. Sedert die einde van apartheid het die kerk en sy media hom op verskeie maniere in die veranderende Suid-Afrika aangepas, onder meer deur die toenemende gebruik van nuwe media om gelowiges en nie-gelowiges te betrek. As gevolg van die internet se vermoë om mense van regoor die wêreld te verbind en die interaktiewe aard van die medium, meen kenners dat die internet ʼn publieke sfeer kan skep. Habermas se idee van ʼn publieke sfeer, wat ʼn konseptuele ruimte is waar kritiese, openbare diskoers gevoer word wat vir enigeen toeganklik is, vorm die onderbou van hierdie studie. Dié teorie word hier aangepas deur aan te voer dat konflik en meningsverskil – binne perke – ook deel van kommunikasieprosesse binne die publieke sfeer is. Hierdie studie fokus op die sewe aktiewe webwerwe van die NG Kerk om hul verbintenis tot publieke teologie binne ʼn krities-kulturele paradigma te ondersoek. Die ideale van publieke teologie hang nou saam met dié van die publieke sfeer, naamlik ʼn openbare gesprek oor sake van openbare belang wat vanuit godsdienstige oortuigings gevoer word. ʼn Sentrale vertrekpunt van die studie is dat ʼn ideale publieke sfeer deur regulering aan bande gelê kan word. Dus word die aard en vlak van regulering op die kerk se webwerwe ook nagevors. Die tipe interaksie tussen gebruikers en die inhoud van die webwerwe is ook bestudeer. Die studie gebruik ʼn kombinasie van kwalitatiewe en kwantitatiewe metodes, insluitend semi-gestruktureerde onderhoude, vraelyste, inhoudsanalise en sistematiese observasie. Die studie het bevind dat Kerkbode se Facebookblad ʼn lewendige forum bied vir debat oor sake wat die publieke sfeer bevorder. Ook die NG Kerk se Facebookblad het die potensiaal om sulke debatte te skep. Op albei hierdie webwerwe, asook Kerkbode-aanlyn en NG Kerk-aanlyn, het regulering op mesovlak dié potensiaal egter ingeperk. Ander hindernisse vir die skep van ʼn ideale publieke sfeer wat op die NG Kerk se webwerwe geïdentifiseer is, is beledigings, ʼn te noue fokus op interne kerksake en lae deelname aan debatte oor sake wat die publieke sfeer kan bevorder.

Sedert die vestiging van die kerk aan die suidpunt van Afrika, het die gereformeerde godsdiens 'n belangrike deel uitgemaak van die Suid-Afrikaanse kerkgeskiedenis. Deur die toedoen van predikante soos ds. Andrew Murray, het 'n nuwe evangeliese bewuswording posgevat wat mense laat vra het na wedergeboorte, bekering en heiligmaking. 'n Ernstige soeke na die werking van die Heilige Gees het, na baie gebed, uitgeloop op die bekende herlewings laat in die vorige eeu. Hierdie opwekkings het 'n aptyt gewek vir die ongewone en daarmee saam het 'n ontevredenheid geheers oor die swak geestelike toestand in die Ned.Geref.Kerk. In pogings wat aangewend is om te voldoen aan die geestelike behoefte van lidmate en om die onbekeerdes te bereik, het die Ned.Geref.Kerk met spesiale evangelieprediking begin. Intussen kom meer as een beweging, hoofsaaklik weens buitelandse invloede, die Kerk binne. Die vernaamste doelwit van hierdie bewegings was om op verskeie vlakke van die samelewing die boodskap van bekering en heiligmaking te bevorder. Hoewel sekere predikante en lidmate kon getuig van 'n besliste bekeringsmoment in hulle lewe, was dit nie verteenwoordigend van die res van die kerklike publiek nie. Enkeles het ook 'n definitiewe heiligmakingsondervinding voorgestaan. Hierdie verwikkelinge het die besef laat ontstaan dat Metodistiese invloede in 'n baie groot mate die Kerk begin infiltreer het en daarom is enige poging ter bevordering van wedergeboorte, bekering en heiligmaking met agterdog bejeen. Terselfdertyd het, deur die invloed van dr. Abraham Kuyper, 'n oplewing van Calvinisme ontstaan wat verdere druk geplaas het op die evangelies-bevindelike stroom in die land. Beskuldigings van Metodistiese geesdrywery, gevoelvolle prediking en allerlei vorme van opsweping moes aangehoor word. Om die situasie te vererger, word twee predikante van hul gemeenteverpligtinge losgemaak en hou as sogenaamde Los predikante konferensies landwyd. Saam met die invloed van die A.E.B. word die kloof tussen Calvinisme en Metodisme groter. Met die stigting van Die Nuwe Protestantse Kerk (Evangelies-Gereformeerde Kerk) in 1944 onder die Ieiding van dr. D.J.J. de Vos, skaar die ondersteuners van die Los predikante en die A.E.B. hulle by hom. Intussen kristalliseer 'n verskeidenheid leerstellige standpunte in die Ned.Geref.Kerk uit wat wissel van 'n strenge verbondsteologie (waarin wedergeboorte latent plaasvind) tot 'n meer Metodisties-gekleurde interpretasie van die heilsweg waar wedergeboorte neerkom op 'n bewustelike ondervinding. By laasgenoemde groep het heiligmaking sterk geneig in die rigting van perfeksionisme. Die oorsprong van hierdie groep kan teruggevoer word na sekere teoloë wat rondom die eeuwending aktief betrokke was, asook na die invloed van buitelandse evangeliesgesindes. Die verbondsteoloë daarenteen, wou getrou aan hul Nederlandse erfenis nie afsien van die suiwer Calvinistiese leer nie. In die Ned.Geref.Kerk het hierdie twee strominge in 'n groot mate saamgewerk sonder dat die Metodistiese invloede die Kerk leerstellig van die spoor laat afwyk het. Die evangeliese invloed, met die praktiese beoefening van wedergeboorte, bekering en heiligmaking kon ook verder bydra tot die verdieping van gereformeerde spiritualiteit in die Ned.Geref.Kerk. Die slotsom waartoe die kandidaat kom is dat gereformeerde spiritualiteit in die Ned.Geref.Kerk grootliks hand aan hand loop met die evangeliese inslag in hierdie Kerk en dat die term "Metodisme" dikwels verkeerdelik aan hierdie groepering gekoppel is. ENGLISH: Since the founding of the church at the southern tip of Africa, reformed religion played an important part in the history of the church in the South African context. Through the contribution of the ministers like dr. Andrew Murray, a new evangelical awakening arose which inspired people to enquire about rebirth, conversion and sanctification. An earnest search after the work of the Holy Spirit resulted after much prayer, in the well-known revival towards the latter part of the previous century. These conversions awakened the appetite for the unusual and, with that, a dissatisfaction about the spiritual well-being of the church reigned. By attempting to comply with the spiritual need of members as well as trying to reach the heathens, the Dutch Reformed Church began a special evangelical preaching programme. In the meantime more than one movement, mostly as a result of international influence, infiltrated the church. The prime object of these movements were to promote the message of salvation and sanctification. Although some ministers and members could testify to a decisive moment of rebirth in their lives, this was not representative of the rest of the churchgoing public. Individuals claimed a definite experience of sanctification. These developments allowed for the relations that the Methodist influence, to a large extend, were beginning to infiltrate the church and thus any attempt to promote the concepts of rebirth, conversion and sanctification were treated with suspicion. Simultaneously, through the influence of dr. Abraham Kuyper, resurgence of Calvinism began which placed further pressure on the Evangelicals in the country. Accusation of Methodist practices, emotional preaching and various forms of incitement had to be heard. To worsen the situation, two ministers were relieved of their ministerial duties and held, as so-called "Loose ministers" country-wide conferences. The influence of the A.E.B. contributed to the rift between Calvinism and the Methodists widening. With the founding of the New Protestant Church (Evangelical Reformed Church) in 1944 under the auspices of dr. D.J.J. de Vos, the supporters of the "Loose ministers" and the A.E.B. rallied to his support. In the meantime a variety of doctrinal viewpoints crystalised in the Dutch Reformed Church. These vary from a strictly covenant theology (wherein rebirth is latently present) to a more Methodist inclined interpretation of the root to salvation where rebirth is interpreted as a concious experience. With the latter salvation was strongly inclined towards perfectionism. The origin of the group can be attributed to various theologians who were active at the turn of the century, as well as the influence of international evangelists. In contrast the covenant theologians did not want to waive from their pure Calvinism. In the Dutch Reformed Church these two streams worked together to a large extend, without the Methodist influences deviating them from their tracts. The evangelical influence, with the practical practise of rebirth, conversion and sanctification can further contribute to the deepening of the spirituality of the Dutch Reformed Church. The final conclusion reached is that reformed spirituality in the Dutch Reformed Church can to a large extent be related to its evangelical inclination and that the exponents of this trent were falsely accused of Methodism.
Thesis (PhD)--University of Pretoria, 1997.
Church History and Church Policy
unrestricted

Thesis (DTh)--Stellenbosch University, 2002
ENGLISH ABSTRACT: The aim of this study is to determine if the current church order (section 67, 1998) of the Dutch Reformed Church meet the needs of the changing multireligious society in South Africa. Education has always been an instrument to guide and teach people. The Bible is clear about the important role of teaching and education of young people. It is therefore imperative for the Church to have clear guidelines about its role in providing Christian education and religious studies in schools. From the earliest days the Reformed Churches have been involved in education and had described the relationship between the Church and Education in its church orders. The comparatives research is reflected in this study. The implications of the constitutional principles dealing with "Freedom of Religion" within a multi-religious society are explored. A model for religious education is recommended. Within the constitutional provision for "freedom of association" parents have the right to choose in which religion their children be educated. It is suggested that the State should only provide the infrastructure for the education, whereas the different religious communities should have the freedom to determine the content of religious studies. No religious community should have preference/advantage over the other. There are four main roleplayers in the education arena, namely the State as infrastructure provider, the teachers as facilitators of the educational process, the Church as the proclaimer of the Word, and the parents as the primary decisionmakers and educators. In accordance with the new Constitution each roleplayer should have the freedom to express their unique input in the educational process. For the Dutch Reformed Church the ultimate authority lies in the Word of God. Therefore the implications of the Constitution and the Bill of Rights must be tested in the light of the Word of God. If there is not sufficient opportunity to proclaim the Word of God in public. schools, the Church will be obliged to assist their members to establish independent Christian schools. In the light of the changing multi-cultured and relious society, suggestions for the reformulation of church order section 67, 1998, are made.
AFRIKAANSE OPSOMMING: Hierdie studie fokus op die vraag of die huidige Kerkordelike bewoording wat die verhouding tussen Kerk en Onderwys beskryf (Kerkorde artikel 67, 1998) aan die vereistes van die tyd voldoen. Die onderwys was nog altyd 'n instrument waarmee menselewens grootliks beinvloed is. 'n Kerk wat nie daarmee rekening hou nie, bewys 'n onguns aan die samelewing, en aan die Koninkryk van God. Daar word heelwat in die Skrif gepraat oor die verantwoordelikheid van opvoeding en onderwys teenoor jongmense. 'n Kerkordelike vergestalting van Skriftuurlike konfessionele en teologiese uitgangspunte aangaande die jeug se opvoeding kan 'n bate wees in die debat oor die verhouding tussen die Kerk en Onderwys. Vir die Kerk as draer van die Woord, bepaalde waardes, etos en norme is dit belangrik om 'n spesifieke kerkorde artikel te he wat riglyne vir godsdiensonderrig en Christelike onderwys in skole bied. In die studie word aangetoon dat die Gereformeerde kerke van die vroegste tye af sterk uitsprake oor die onderwys gemaak het, en dit ook kerkordelik verwoord het. Die grondwetlike beginsel van "Vryheid van Godsdiens" binne 'n multigodsdienstige samelewing soos Suid-Afrika word ook ondersoek. Die slotsom waartoe gekom word, is dat daar in 'n diverse samelewing soos Suid-Afrika 'n veelkantige model van godsdiensonderrig ingestel behoort te word. Die grondwet maak voorsiening vir religieuse studies, maar ook vir die dogmatiese bestudering en beoefening van godsdiens in staatsondersteunde opvoedingsinstansies. Binne die "reg van vrye assosiasie" kan ouers self kies in watter godsdiens sy kind onderrig mag ontvang. Die staat behoort alleenlik die ruimte/geleentheid in staatskole te skep vir sy burgers om in vryheid godsdiens te mag beoefen. Die inhoud en wyse van aanbieding behoort aan die verskillende godsdienstige gemeenskappe oorgelaat te word. Omdat dit die Kerk se taak is om die Woord te verkondig, behoort die kerk te bepaal wat die kurrikulum van godsdiensonderrig is, en watter dogmas/waarheid verkondig moet word. In 'n sekere sin is dit 'n terugkeer na die ou gereformeerde tradisie van die sestiende eeu toe die kategetiese dogmatiese beginsels van die kerk in dagskole geleer is. Die verskil h§ egter daarin dat een godsdiens nie vandag bevoordeel word bo die ander nie, maar dat daar ruimte gemaak word vir aile godsdienste onder die "Vryheid van Godsdiens" beginsel in die grandwet van Suid-Afrika. Die rol van die Staat as ruimte-skepper vir die onderwys, die opvoedkundiges as die fasiliteerders van die onderwysgebeure, die kerk as Woordverkondiger en die ouers as prirnere opvoeders en besluitnemers lewer elkeen In unieke bydrae om die leerder op te voed in sy totale menswees. Die interpretasie van "Vryheid van Godsdiens" in die grondwet mag nie daartoe lei dat bogenoemde vier rolspelers se bydrae op enige manier aan bande gele word nie, maar moet juis aan hulle oorgelaat word. Die insette van elke ralspeler in die onderwysgebeure moet erken en gerespekteer word. Die uitdaging Ie in die hantering en bestuur van In diverse samelewing in een gemeenskaplike opvoedings- of skoolstelsel. As elkeen se rol en bydrae gesamentlik en afsonderlik helder qedefineer word, kan dit net tot voordeel van die religieuse ontwikkeling van die leerders wees. Die Nederduitse Gereformeerde Kerk buig aileen onder die gesag van Jesus Christus as die Hoof van die Kerk en Koninkryk. Die Bybel is deurslaggewend in sy lewens- en wereldsbeskouinq. Daaram behoort die implikasies van die "Grandwet van Suid-Afrika" en die "Handves van Menseregte" altyd getoets en geweeg te word in die lig van die Woord. Indien dit sou blyk dat daar nie voldoende ruimte vir Christelike opvoeding en onderwys by staatskole bestaan nie, sal dit die kerk noodsaak om sy lidmate by te staan om eie "Christelike skole" op te rig. Op hierdie wyse bly die Nederduits Gereformeerde Kerk getrau aan sy tradisie om In belydende standpunt jeens opvoeding en onderwys te handhaaf. Riglyne word gegee vir die daarstelling van In moontlike hergeformuleerde kerkorde. Sodoende word die kerk en skool se verhouding binne die multireligieuse samelewing nuut beskryf in die lig van die Woord.

AFRIKAANS : Heelwat artikels in dagblaaie, kerkkoerante en ander publikasies in verband met die NG Kerk skep die indruk dat die NG Kerk ‘n krisistyd beleef. Die krisisse wat aan die orde gestel word, hou onder andere verband met die volgende:

• ‘n identiteitskrisis omtrent spiritualiteit;
• onduidelikheid oor etiese kwessies;
• spanning ten opsigte van die kultuur-politieke rol van die NG Kerk en gepaardgaande konflik oor kerkhereniging;
• die neo-liberale verbruikerskultuur se uitdagings aan die NG Kerk waarop dit nie noodwendig voorbereid is nie.

Dit is egter opmerklik dat die NG Kerk tog ook die nuwe millennium met nuwe visie en ywer benader in ‘n soeke na kontekstuele en religieuse relevansie. Daar is min twyfel dat die resente stand van die NG Kerk kompleks is. Dit kan moontlik toegeskryf word aan ‘n verskeidenheid historiese vormingsagente wat die veelvuldige en uiteenlopende kerklike fenomene ten grondslag lê. Deur die geskiedenis van die NG Kerk binne die groter konteks van die Suid-Afrikaanse geskiedenis te bestudeer, is dit moontlik om die oorsaaklike verbande en die samehang van gebeure en verskynsels te bepaal. Op hierdie wyse kan daar aan die resente situasie en konteks van die NG Kerk betekenis verleen word. Die polities-kulturele situasie in Suid-Afrika het sedert 1990 radikaal verander. Hierdie verandering het ook verskillende reaksies tot gevolg gehad. Vir sommiges is die verandering die langverwagte uitkoms van jare se politieke stryd. Vir ander het dit ‘n belewenis van onsekerheid en wanhoop gebring. Die polities-kulturele situasie is egter nie al wat verander het nie. Die verandering in Suid-Afrika word ook omvat deur veranderende sosiale denke en -gedrag. Hierdie nuwe manier van dink en doen verteenwoordig die postmoderne paradigma. Toenemende sekularisasie is ook waarneembaar. Die NG Kerk staan binne die invloedsfeer van hierdie gebeure. Die nuwe politieke en kulturele situasie het implikasies vir die identiteit van die NG Kerk. Die verandering van wêreldbeskouings bring ook uitdagings wat vormend inwerk op die selfverstaan van die NG Kerk. Die begrip wat die kerk vir die betekenis van hierdie gebeure toon, sal bepaal waartoe die NG Kerk in toekoms verander.
ENGLISH : Many newspapers, church newspapers and other publications report that a crisis is immanent in the Dutch Reformed Church today. The crisis is seen in the incidence of the following:

• an identity crisis concerning spirituality;
• ambiguity about ethical matters;
• tension over the DR Church’s cultural and political role in South Africa as well as conflict over church unity with the members of the DRC family;
• the fact that the DR Church is caught offhanded by the challenges of the neo-liberal consumer culture.

It must be said that despite this crisis, there are signs of the DR Church seeking contextual and religious relevance in the new millennium. There is little doubt that the recent state of affairs in the DR Church is complicated. The reason can be ascribed to a variety of historical incidents that underlie the numerous and diverse phenomena in the church. Against the background of the South African history, the history of the DR Church should be studied. This way it is possible to identify the causality and cohesion of historical events and phenomena. This process could help to give meaning to the recent situation and context of the DR Church. Since 1990 the political and cultural situation in South Africa has changed radically. People reacted differently to this change. For some it was the long-anticipated outcome of years of political struggle. For others it has brought uncertainty and despair. But this was not the only change since 1990. The change in South Africa is encompassed by a new way of social thinking and behaviour, which represents what is known as the postmodern paradigm. Secularisation of everyday life and institutions is also escalating. The DR Church stands within the sphere of influence of these phenomena. The new political and cultural situation has implications for the identity of the DR Church. The postmodern paradigm brings challenges for the way in which the DR Church understands itself as a church and its mission within the South African context. What the church in future will become, depends on the church’s comprehension of the meaning of these phenomena.
Dissertation (MA(Theology))--University of Pretoria, 2008.
Church History and Church Policy
unrestricted

Thesis (MTh)--Stellenbosch University, 2011.
ENGLISH ABSTRACT: This research has been conducted from a post modern, practical theological point of view. The focus of the research is on the question: How was it possible for Eloffsdal Dutch Reformed Church as a congregation with a death penalty on it to experience new life and hope? I share a couple of introductory ideas and concepts in Chapter 1. The focus is on the research question mentioned above, the historical background and the unique context of the congregation. Concepts are clarified to explain the meaning of certain concepts in the study. Concepts include missional, missional transformation, stories/narratives, identity, capacity, new borders, a new church concept and God stories of Hope are clarified. Chapter 2 deals with the importance of considering the congregation's story and the context in which it played and still plays out. The micro, meso and macro contexts are also taken into account. In Chapter 3 Eloffsdal's members tell the story of the congregation through the use of the nominal group technique as well as the use of the ethnographic reading report. The congregation is then described according to ethnographic interviews, missional conversations and relevant nominal questionnaires. Chapter 4 focuses on the theology, practical theology and the narrative practical theology. The identity of the congregation, the re-discovery of the initiative of the Trinity, the discovery to be send out or be missional as well as the development of new capacities are described. In Chapter 5 there is a search for a possible paradigm shift where the congregation itself needs to discover and develop various levels and different contexts in their missional journey. This will involve that new borders will be crossed. The processes and factors which turned the members' minds to contribute to their new concepts of the church (ecclesiology) are also discussed. Together with my co-researchers we searched for possible stories of Hope. Chapter 6 is a critical reflection on the research process and the possible missional transformation that contributed to a congregation's experience of new life and hope in spite of a death penalty being spoken out over it. Possible limitations of the research as well as topics for further research are mentioned. The end of any process is and always will be open and always leads to further questions and problems to be discovered. This research does not end with a full stop, but with a comma,….
AFRIKAANSE OPSOMMING: Hoe het Eloffsdal NG Gemeente as ʼn terdoodveroordeelde gemeente nuwe lewe en hoop gekry? Dit is die navorsingsvraag wat in die navorsing aan die orde gestel word. In Hoofstuk 1 hanteer ek enkele inleidende gedagtes en konsepte. Die soeklig val kortliks op die navorsingsprobleem, die konteks van die gemeente en historiese agtergrond wat ondersoek word in die res van die navorsing. Die begripsverheldering help om van die kernbegrippe in die navorsing uit te lig. Begrippe soos missionaal, missionale transformasie, verhale/narratiewe, identiteit, kapasiteit, nuwe grense, nuwe kerk begrip en God stories van Hoop word omskryf. Hoofstuk 2 handel oor die noodsaaklikheid om die gemeenteverhaal en die konteks waarbinne dit oor jare afgespeel het, te verreken. Die mikro, meso en makro kontekste word ook verreken. In Hoofstuk 3 word Eloffsdal se lidmate aan die woord gestel om deur middel van die nominale groep tegniek asook die bevindinge uit die etnografiese leesverslag, die navorsingstorie van die gemeente te vertel. Die gemeente word met behulp van die etnografiese onderhoude, missionale gesprekke en toepaslike nominale vraelyste beskryf. In Hoofstuk 4 val die fokus op die teologie, praktiese teologie en narratiewe praktiese teologie. Die identiteit van die gemeente, die herontdekking van die insiatief van die Drie-enige God, die ontdekking van gestuurd wees asook die ontwikkeling van nuwe kapasiteite, word in dié hoofstuk verreken en ontgin. In Hoofstuk 5 word na 'n moontlike paradigmaskuif gesoek waar die gemeente self die verskillende vlakke en kontekste in hulle unieke konteks gaan ontgin. Nuwe grense word ook oorgesteek. Die prosesse en faktore wat in die mense se koppe gedraai het en sodoende meegehelp het om 'n nuwe kerkbegrip (ekklesiologie) te laat ontwikkel word ondersoek. In samewerking met my medenavorsers word daar gesoek na moontlike stories van hoop. Hoofstuk 6 handel kortliks oor 'n kritiese refleksie oor die navorsingsproses en die moontlike missionale transformasie wat meegehelp het om 'n terdoodveroordeelde gemeente te laat herleef. Moontlike leemtes in die navorsing en voorstelle oor gepaste onderwerpe vir verdere navorsing, word ook hier hanteer. Die einde is en bly altyd 'n oop proses en ontlok altyd weer nuwe vrae vir verdere navorsing. Daar is nie 'n punt aan die einde van die navorsing nie, wel 'n komma, ……..

Apartheid had long been an everyday practice in South Africa when the NG Kerk threw its weight behind it during the third decade of the twentieth century. However, it did not take long before the church began playing a leading role in this respect. During the fourth and fifth decades many decisions and publications underscored the church's conviction that the policy of separate development was based on Scripture. The South African Government and the National Party Government, in particular, were certain of the co-operation of the NG Kerk not only in the establishment of this policy but also in the extension thereof to cover all the facets of social, economical and political life. Although the NG Kerk, on many occasions, reiterated that the policy should be implemented with justice and compassion, it was always clear that apartheid as a policy that was based on colour could only result in discrimination against, and injustice to, people of colour. This resulted in growing resistance by blacks, coloureds and Indians since the beginning of the century. The resistance increased rapidly after the National Party took over the government of the country in 1948 and proceeded to intensify this policy by applying it to all levels of the political and societal life. On March 21 1960 thousands of blacks marched to the police station in Sharpeville to protest against the pass laws. This resulted in the police killing 69 blacks and wounding 180 in a panic reaction which caused not only a worldwide wave of indignation and protest but also increased racial tension in South Africa. The World Council of Churches in conjunction with the local member churches immediately arranged the Cottesloe Conference to discuss possible solutions to the racial problems. The proposals of this conference which was held in December 1960 met with strong opposition from Government and were eventually completely smothered by the Church leadership. The proposals were unacceptable because they smacked too much of criticism of apartheid. Notwithstanding the strong political and ecclesiastical rejection of Cottesloe, a group of church leaders nevertheless decided to establish the publication Pro Veritate, and soon afterwards the Christian Institute of Southern Africa was founded in an effort to give scriptural witness in South Africa. Pro Veritate, which later served as the mouthpiece of the Christian Institute (CI) and the CI itself, were - since their inception - seen as contentious issues by both the NG Kerk and Government because of the challenge to apartheid. The church immediately instituted strong measures to suppress Pro Veritate and the Christian Institute initiatives. This was applauded from the political side, particularly in the Transvaal, where certain Afrikaans newspapers gave their full support to it. Decisions were taken by the Southern Transvaal Synod to discourage ministers from contributing to Pro Veri tate and to prevent them from becoming members of the CI. The CI leaders, in particular, had to be silenced. After the General Synod finally rejected the Christian Institute, a long and heart-rending history of church persecution of Naude as leader and Engelbrecht as theologian of the CI followed. It all took place within the boundaries of the Parkhurst parish, of which the Naude and Engelbrecht families were members. Parkhurst parish was part of the circuit of Johannesburg. Strong pressure was exerted on the church council of Parkhurst and the circuit of Johannesburg to censure these members in order to silence them. Disciplinary measures had to be employed to get rid of these voices against the policy of separateness. The church leadership played a prominent role in these efforts. In the intensity with which the campaign was waged in and through the circuit of Johannesburg and the Parkhurst parish, it became evident - as nowhere else - how strong the NG Kerk felt about apartheid. When eventually the Government investigated and banned the CI and confined Dr Naude to his home, the church silently acclaimed what was being done. After all, the NG Kerk had from the very beginning not differed from the Government with regard to the CI. The biblical protest of the CI against apartheid was, of necessity, also a protest against the close ties of the NG Kerk with the Government and National Party. With time, however, the CI also moved into a process of politicisation. Black power and black political aspirations became the major driving forces behind the CI. In the middle seventies it became increasingly clear that a strong relationship had developed between the CI and the African National Congress (ANC). The history of the CI ended in immense irony. This organisation which took its stand on Scripture and courageously warned against the support by the church of a political party and structural violence in serving apartheid, ended in close co-operation with the ANC as a political party which committed itself to the armed struggle to overthrow the Government. There was also the irony that in their struggle against the ali gnment of the NG Kerk wi th the political theology to the right, the CI and its director aligned themselves to a South African version of the theology of liberation - a political theology to the left in which the Gospel of Jesus Christ is struck in the heart. And just as the NG Kerk in its political alignment remained silent about the violence of apartheid - so the CI eventually became silent about the violence of the political party in its struggle against apartheid.

Thesis (PhD)--Stellenbosch University, 2014.
ENGLISH ABSTRACT: Over the past two decades the Dutch Reformed Church, a typical mainline church in South Africa, encountered radical challenges, as was the case with many similar churches worldwide. The DR Church had to face global societal shifts such as the emergence of postmodernism, the intensifying of secularisation and the growing impact of globalisation on the religious community. In addition, the members of the DR Church were exposed to radical challenges due to the dismantling of the apartheid system in South Africa. This dismantling was a particularly traumatic experience for the DR Church, seeing that this church did not only support the apartheid regime, but also legitimized it on theological grounds. It is therefore understandable that the publishing of the document Kerk en Samelewing (“Church and Society”) in 1986, which first signalled the rejection of apartheid in the DR Church, evoked a major reaction, not only among the church membership, but also within the ranks of white Afrikaners as social group. With the dawn of the post-apartheid era in South Africa in 1994, the issue of the church's relevance was already on the agenda of the ecumenical church. In recent times suddenly this theme also became critical to the church in South Africa and especially to the DR Church. The present study proposes that a missional diaconal ministry which focuses on the society as a whole will provide a modus to the DR Church by which it can function as a relevant church within the South African society. The rationale of this investigation is a follows: The DR Church is currently (2014) not in a position to impact significantly on the societal needs of South African citizens. The reason is that this church's current ministry of compassion is still based on an ecclesiocentric and specialist approach, which was typical of the Corpus Christianum. As a result, a new, unique praxis is needed for the diaconal ministry of this church. The present study argues that missional theology provides a new paradigm according to which an applicable missional diaconal praxis can be developed for the DR Church. Such a unique diaconal praxis can only develop when it is guided by a spirituality that leads to a diaconal attitude and sensitivity towards the poor and destitute. This diaconal spirituality, in turn, is activated and fed by a missional theology that builds on the triune God as origin, basis and final purpose of the diaconal ministry as such. Furthermore in this study it is shown that the concept of missio Dei implies that the diaconal ministry forms an integral part of God’s mission and is thus not an isolated church ministry besides other ministries. It is further argued in the present study that a multi-dimensional missional-diaconal practice should be developed for congregations and the various structures within the DR Church. To facilitate the conceptualisation and operationalisation of a missional diaconal ministry in this church, the study proposes that a specific research focus, namely “Missional-diaconal Studies” should be developed for the South African environment. For this purpose a research and teaching institution should be established to provide in such needs of the church.
AFRIKAANSE OPSOMMING: Die NG Kerk, ’n tipiese hoofstroomkerk in Suid-Afrika, het die afgelope 20 jaar – soos vele ander kerke wêreldwyd – voor ingrypende uitdagings te staan gekom. Hierdie kerk moes globale samelewingsverskuiwings verwerk, soos die opkoms van postmodernisme, ’n verskerping in sekularisasie en die impak van globalisering op die geloofsgemeenskap. Daarbenewens is die NG Kerklidmate blootgestel aan ingrypende veranderings wat gevolg het op die aftakeling van die apartheidstelsel in Suid-Afrika. Hierdie aftakeling was veral traumaties vir die NG Kerk omdat hierdie kerk nie slegs apartheid ondersteun het nie, maar dit ook op teologiese gronde verdedig het. Dit is gevolglik begryplik dat die verskyning van die dokument Kerk en Samelewing (1986), waarin die eerste tekens van ’n wegbeweeg van die apartheidsideologie in die NG Kerk sigbaar word, hewige reaksie ontlok het – tussen die kerklidmate, maar ook in die blanke Afrikaners as samelewingsgroep. Met die aanbreek van die postapartheid-era in Suid-Afrika in 1994 was die vraag na die relevansie van die kerk reeds wêreldwyd op kerklike agendas. Skielik het hierdie vraag nou ook vir die kerk in Suid-Afrika, en veral die NG Kerk, ’n kernsaak geword. In hierdie studie word voorgestel dat ’n missionaal-diakonale bediening wat op die samelewing in geheel fokus, ’n moontlike modus vir die NG Kerk kan verskaf om vir die Suid-Afrikaanse samelewing relevant te funksioneer. Die rasionaal van die ondersoek behels die volgende: As gevolg van die historiese ontwikkeling van die NG Kerk se diens van barmhartigheid, veral die verbondenheid aan ʼn volksteologie en nasionalisme die afgelope paar dekades, kan hierdie kerk binne die postapartheid-era tans (2014) nie werklik ʼn verskil aan die nood in die samelewing maak nie. Die bestaande barmhartigheidsbediening van hierdie kerk is steeds gebaseer op ʼn model wat nog spruit uit ʼn ekklesiosentriese en spesialisbenadering wat eie is aan die Corpus Christianum. Gevolglik is ʼn nuwe, eiesoortige praxis vir hierdie kerk se diakonaat nodig. In die huidige studie word betoog dat die missionale teologie ʼn nuwe paradigma voorsien waarvolgens ʼn toepaslike missionaal-diakonale praxis vir die NG Kerk ontwikkel kan word. So ʼn eiesoortige diakonale praxis kan egter slegs ontwikkel wanneer dit gerig word deur ’n spiritualiteit wat lei tot ’n diakonale gesindheid en houding teenoor die armes en noodlydendes. Hierdie diakonale spiritualiteit word aangewakker en gevoed deur ’n missionale teologie wat bou op God Drie-enig as oorsprong, basis en einddoel van die diakonaat. Verder word in hierdie studie aangetoon dat die missio Dei juis veronderstel dat die diakonaat ʼn wesenlike deel uitmaak van God se sending en gevolglik nie ʼn losstaande bediening van die kerk benewens ander bedienings is nie. In die studie word verder betoog dat ʼn multidimensionele missionaal-diakonale praktyk vir gemeentes en die onderskeie kerkverbande binne die NG Kerk ontwikkel behoort te word. Om die konseptualisering en operasionalisering van ʼn missionale diakonaat in hierdie kerk te bevorder word in die studie aanbeveel dat ’n navorsingsfokus, naamlik “Missionaaldiakonale Studie”, vir die Suid-Afrikaanse konteks ontwikkel word. Hiervoor behoort ʼn navorsings- en opleidingsinstelling in die lewe geroep te word om aan sodanige kerklike behoeftes te voldoen.

Thesis (MTh)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: The researcher is a minister in a rural congregation in the town of Kirkwood in the Eastern Cape. A growing diversity among congregants became obvious. It led to conflict and challenged the leadership of the congregation to deal with it in a constructive way in order to be a missional congregation that strives to focus on the missio Dei. In order to help the congregation to better understand where it comes from and how it can be used to participate in God’s work in the Sundays River Valley, the researcher described the identity and culture of the congregation as well as the transformation processes that are having such an influence on everybody. The research question is: How can the diversity between congregants be understood, described en used? In Chapter 2 the identity of the congregation is described. Attention is given to Louw’s identity 1996 analysis of the congregation. Afterwards the influence of globalization on the identity of the congregation is described and how it increased the diversity of the congregation. Ethnographic research described the culture of the congregation (Chapter 3). The researcher discussed Armour and Browning’s (2000) Systems theory in Chapter 4. Chapter 5 described the results of empirical research that depicted five of the reigning systems in the congregatation. The data is interpreted and discussed. At the end of each chapter the researcher outlined conclusions. In Chapter 6 these conclusions and the findings of the empirical research are brought to a point on the basis of which a strategy with practical and theological points of departure for the ministry are suggested. The purpose is to guide the congregation to use their diversity in order to fulfill their missional vocation.
AFRIKAANSE OPSOMMING: Die navorser is ʼn dominee in ʼn plattelandse gemeente in Kirkwood in die Oos-Kaap. Hy merk ʼn groeiende diversiteit tussen lidmate van die gemeente ten opsigte van hul lewens- en wêreldbeskouings op. Hierdie diversiteit lei tot konflik en stel die leierskap van die gemeente voor ‘n uitdaging om die diversiteit so te bestuur en te benut. Sodoende kan die gemeente haar roeping om binne hul konteks deel te neem aan die missio Dei bereik. Die studie beskryf die diversiteit. Die navorsingsvraag lui soos volg: Hoe kan die diversiteit tussen lidmate verstaan word, omskryf word en benut word? Die doel van die studie is om die verskillende lewens- en wêreldbeskouings van die lidmate van die NG gemeente Sondagsrivier (Kirkwood) vas te stel. Hiervoor gebruik die navorser die sisteemteorie van dr. Graves soos deur Armour en Browning toegepas op gemeentewees. In Hoofstuk 2 is die identiteit van die gemeente beskryf. Daar is eerstens gelet op Louw se identiteitsanalise wat hy in 1996 onderneem het. Daarna is die invloed wat globalisasie op die identiteit van die gemeente gehad het, beskryf en hoe dit ‘n toename in diversiteit tot gevolg gehad het. Met behulp van etnografiese navorsing is die kultuur van die gemeente in Hoofstuk 3 beskryf. Die navorser bespreek die Sisteemteorie soos uiteengesit in die boek van Armour en Browning (2002) in Hoofstuk 4. Die doel van hierdie hoofstuk is om die sisteemteorie aan die leser bekend te stel en die nut daarvan vir hierdie studie te verduidelik. Hoofstuk 5 verhaal hoe die Sisteemteorie meetinstrument gebruik is. Die data wat verkry is, word geanaliseer en bespreek. Aan die einde van elke hoofstuk is daar gevolgtrekkings gemaak ten opsigte van die diversiteit in die gemeente. In Hoofstuk 6 kry hierdie gevolgtrekkings en die bevindinge van die empiriese navorsing aandag. Op grond hiervan word ‘n strategie met praktiese en teologiese vertrekpunte vir die bedieningspraktyk voorgestel. Dit het ten doel om die gemeente te begelei om hul diversiteit te benut in die uitleef van hulle missionale roeping.

Thesis (MTh)--Stellenbosch University, 2001
ENGLISH ABSTRACT: The small rural congregations, of which the Dutch Reformed Congregation ofHofmeyr is part, strive to keep the status quo with their congregational structure and leadership. However the times we live in is characterised with a lot of changes. The rural areas cannot escape al these changes. It brings these congregations at a T-junction in the road, where they must decide which way to go. The problem is that these congregations do not always have a good understanding of who, what en how the church must be. With this self-initiated study the researcher tries to put in place a practicaltheological process for the Dutch Reformed Congregation of Hofmeyr with the aim to work out her nature and character, her ministry practise and structures. The researcher tries to discus in practicaltheological terms the future of the Dutch Reformed Congregation ofHofmeyr with spesific focus on the development of new structures for the faith-leaders of the congregation. With this study the researcher wants to render an account of the history, the statistics of the previous 17 years and an analysis of the context of the congregation with the aim to discern the current understanding of the congregation about the church. Through interaction with Scripture and other disciplines the researcher wants to develop a possible base and practical theory for the congregation. Following from this the researcher wants to set guidelines for the process of developing a new ministry practise. In this process the development and rol of the faith leaders is a keyfactor. The study is arranged in the following chapters: In the introduction the researcher places the study in the proper framework. The different dimensions of the study are explained. The purpose is to orientate the reader about the congregation, the community and the specific area of this research. The purpose of the second chapter is to give the reader a picture of the congregation and the context in which the congregation functions. It becomes clear that the members of the congregation grow older and hardly any young people join the congregation. The younger members and children of the congregation grow-up in an altogether different world than the older members did and very few of them make sense of the traditional way of being a congregation. The changes in the world have the result that the current way of being a congregation is just not exceptable to anybody. In the third chapter the researcher explains the paradigm shifts and megatrends observed in the world and their influence on the church as a whole, also the influence there-of on the local community and congregation. It becomes obvious that the small rural congregation cannot side-step these shifts and trends - with one part of the congregation routed firmly in the Christendom-era paradigm and another part of the congregation on its way to a different but still undefined paradigm. This whole process brings uncertainty and stress in the congregation. Following from this knowledge of the world and the congregation the researcher tries to develop a more Scripture-based understanding of who, what and how the congregation is supposed to be. The focus is to develop an improved base theory for the congregation. In the forth chapter this base theory for the congregation must be put into practice. The researcher tries to show what does this base theory means in practice. The following comes into play: the congregation must be an open family of God. We must not only say that we believe. We must have a faith that we live in practice. Each member must participate with his/her gifts in the different ministries of the congregation. The congregation must reach-out to the community to help the poor develop different skills with the focus to break the cycle of poverty. We must have good communication between all the different generations. We must be a congregation that loves nature and preserve it for posterity. Lastly we must have leaders that inspire and motivate the congregation through their service. In the fiveth chapter the researcher tries to develop a strategy to implement the practical theory of the previous chapter. The focus is on the development and equipping of faith leaders. The researcher presents some guidelines for doing this. He demonstrates that a new structure for the congregation is needed to be faithful in the development of these faith leaders.
AFRIKAANSE OPSOMMING: Die klein plattelandse gemeentes, waarvan die Ned. Geref. Gemeente Hofmeyr, deel is, strewe om die status quo rondom hul gemeentelike struktuur en leierskap te handhaaf. Die tye waarin ons lewe word egter gekenmerk deur baie veranderinge. Die platteland kan ook nie ontkom aan al hierdie veranderinge nie. Dit bring die gemeentes by 'n T-aansluiting in die pad waar hulle keuses moet uitoefen. Die probleem is egter dat diesulke gemeentes nie altyd 'n goeie verstaan het van wie, wat en hoe die kerk moet wees nie. Met hierdie selfgemisieerde studie poog die navorser om vir die Ned. Geref. Gemeente Hofmeyr 'n prakties-teologiese proses daar te stel, met die doel om sy aard en wese, sy bedieningspraktyk en 'n bedieningstruktuur uit te werk. Die navorser poog om in prakties-teologiese terme die toekoms van die Ned. Geref. Gemeente Hofmeyr, te beredeneer, met spesifieke toespitsing op die ontwikkeling van nuwe strukture vir die geloofsleiers van die gemeente. Met hierdie ondersoek wil die navorser deur middel van 'n oorsigtelike geskiedenis, die statistiese gegewens van die afgelope 17 jaar en die ontleding van die konteks van die gemeente, bepaal wat die huidige kerkbegrip van die gemeente is. Dan, in wisselwerking met die Skrif en ander wetenskappe, 'n moontlike basis- en praktykteorie vir die gemeente daarstel. Hieruit voortvloeiend, poog die navorser om riglyne vir die proses na die ontwikkeling van 'n nuwe bedieningspraktyk daar te stel. Die ontwikkeling en rol van geloofsleiers staan in die proses sentraal. Die studie word in vyf hoofstukke verdeel: Met die eerste hoofstuk poog die navorser om inleidende opmerkinge oor die verskillende dimensies van die navorsing daar te stel. Die doel is om die leser te orienteer ten opsigte van die gemeente, gemeenskap en vakgebied van die navorsing. Die tweede hoofstuk poog om 'n beeld van die gemeente en die konteks waarbinne die gemeente homself bevind, daar te stel. Dit is duidelik dat ons met 'n al ouerwordende gemeente te doen het. Die jonger lidmate en kinders van die gemeente word in 'n heel ander wereld groot en min vind enige sin in die tradisionele manier van gerneente-wees. Die verandering in die wereld rondom almal maak dat die huidige manier van gerneente-wees vir niemand meer aanvaarbaar is nie. In die derde hoofstuk kom die paradigma-skuiwe en hul invloed op die kerk as geheel, en die uitwerking daarvan op die plaaslike gemeenskap en gemeente, aan die orde. Dit word duidelik dat daar 'n groot paradigma skuif in die wereld aan die gebeur is en dat selfs ons, in die klein plattelandse gemeente, die invloed van die verskuiwing ervaar. Die een dee! van die gemeente is volledig in die vorige paradigma en die ander deeIis op weg na iets anders. Dit bring baie onsekerheid en spanning in die gemeente na Yore. Vanuit hierdie verstaan, poog die navorser om die bestaande verstaan van die gemeente-wees te plaas op In meer Skrifgefundeerde grond van wie, wat en hoe die gemeente moet wees. Die strewe is om In meer gesonde basisteorie vir die gemeente te ontwikkel. Met die vierde hoofstuk word hierdie basisteorie vir die gemeente in die praktyk omskep. Daar word gepoog om aan te dui wat dit prakties vir die gemeente beteken. Die volgende sake word aangeraak: Die gemeente moet In oop familie van God wees. Ons moenie net se ons glo nie, maar In geleefde geloofbesit. Elke lidmaat moet volgens sy/haar gawes betrokke wees in die vele bedieninge wat daar in die gemeente is. Die gemeente moet uitreik na buite deur onder andere In verskeidenheid vaardigheidsklasse te begin om mense te help om uit die siklus van armoede te breek. Ons moet In gemeente wees waar daar goeie kommunikasie tussen al die generasies is. Ons moet In gemeente van die aarde wees wat omgee vir die natuur en dit bewaar vir die nageslag. Ons moet ook In gemeente wees met In leiersgroep wat inspirerend en motiverend in die gemeente dien. Met die vyfde hoofstuk poog die navorser om In strategie te ontwikkel om hierdie praktykteorie wat in die vorige hoofstuk na yore gekom het, te implementeer. Die daarstelling en ontwikkeling van geloofsleiers word duidelik as die hoof-fokus uitgewys. Daar word gepoog om riglyne vir geloofsleiers-ontwikkeling uit te stip en dit te plaas binne In nuwe bedieningspraktyk vir die gemeente.

Assignment (M.Div.)--University of Stellenbosch, 2007.
ENGLISH ABSTRACT: This research was done from the viewpoint that because of different reasons believers and congregations of the Dutch Reformed Church in South Africa are struggling to make a significant contribution to processes of reconciliation in this country and thereby to a certain extent fail to live out the church’s witness in this regard. Therefore the question was asked how this church can be guided to play a bigger part in processes of reconciliation in the midst of phenomena like race-prejudice, race-discrimination and subtle and blatant forms of racism in South Africa today. By focusing on few of the causes of these phenomena as well as certain perspectives on missio Dei theologies, an attempt are made to guide the Dutch Reformed Church towards involvement in processes of reconciliation, the transformation of broken relationships between people of different races and the eradication of racism. A number of hermeneutical processes are being emphasized in order to guide the church towards a miss ional praxis of reconciliation. The essence of this praxis entails the eradication of stereotypes regarding ‘the other’, by focusing on an inculturation approach in the light of missio Dei theology. By focusing on an interpretation of missio Dei as God’s reconciliation through the poor, an attempt was made to guide the church towards involvement in processes aiming at economic justice. This research is therefore an attempt to guide the church towards the discernment of her role as the witnesses of Christ within this context in South Africa today.
AFRIKAANSE OPSOMMING: Hierdie navorsing is vanuit die uitgangspunt gedoen dat gelowiges en gemeentes van die NG Kerk in Suid-Afrika om verskeie redes in ‘n mindere mate daarin slaag om ‘n daadwerklike (getuienislewerende) bydrae tot versoeningsprosesse in Suid-Afrika te lewer. Na aanleiding van hierdie stelling word die vraag gevra na hoe die NG Kerk ‘n groter rol kan speel in prosesse van versoening en die transformering van verhoudinge tussen verskillende mense in Suid-Afrika, veral te midde die realiteit van rassevooroordeel, rassediskriminasie en subtiele en blatante rassisme vandag. Deur te let na enkele oorsake van rasseskeiding en rassisme, asook verskeie perspektiewe op missio Dei teologieë, word daar derhalwe gepoog om die NG Kerk hierdeur tot betrokkenheid in die transformering van gebroke rasseverhoudinge en die uitwissing van rassisme in Suid-Afrika vandag te begelei. Verskeie hermeneutiese prosesse word in die proses benadruk ten einde die kerk by te staan in die onderskeiding van ‘n missionale versoeningspraksis binne hierdie konteks. Die essensie van hierdie praksis, wat op verskeie hermeneutiese prosesse steun, bestaan daaruit om stereotipes aangaande ‘die ander’ uit die weg te ruim deur op ‘n inkulturasie-benadering tot missio Dei te fokus. Daar word ook voorstelle gemaak oor hoe om versoening tussen mense te bevorder deur die nastreef van ekonomiese geregtigheid. ‘n Aanvullende benadering tot missio Dei, nl. missio Dei as God se versoening asook God se sending deur die arme dien as basis hiervan. Op hierdie manier het hierdie navorsing ‘n bydrae gelewer oor wat die NG Kerk kan doen om versoening tussen mense groepe in Suid-Afrika te kan bewerkstellig en om haar getuienis i.t.v. hierdie konteks te oriënteer.

Thesis (MTh)(Practical Theology and Missiology)--University of Stellenbosch, 1997
ENGLISH ABSTRACT:The church is commissioned to make disciples by baptising them and teaching them what the Head of the church, Jesus Christ, taught his disciples. One of the accents in recent literature is that faith development (making disciples) is also a socialising process. The church is one of the socialising agents and plays a special role in the faith development of each individual member, and especially in the faith development of the child. According to developmental psychology a special developmental task of the pre-school years is socialization. These years are very important for socialising in general, and therefore for faith development as a socialising process. How successful is the socialising process when the pre-schoolers comprise a very small part of a congregation? The Dutch Reformed Church Stellenbosch- Sentraal has an aging congregation; pre-schoolers comprise a mere 3% of its members. If they do not experience that they belong to the congregation and if there are insufficient opportunities for them to take part in congregational activities the necessary faith development (in so far as it'comprises socialization) is impaired.The body of the church should communicate to pre-schoolers that they form part of the body. In our era of electronic communication it may happen that communication between congregation and pre-schooler is unsuccessful when the congregation do not communicate purposefully and in the language and in the range of perception of the pre-schooler of this era. The question is therefore posed: How effectively does the Dutch Reformed Church Stellenbosch- Sentraal communicate to its pre-schoolers that they are part of the body of this church? In order to answer this question one should study the results of the communication process of the pre-schoolers. One should look at the cognitive contents already established in the pre-schoolers, but this alone can be misleading. The author holds the opinion that pre-schoolers form perceptions about the congregation in the process of communication. Their perceptions form a positive or negative filter through which all further communication is sent. If the pre-schoolers have positive perceptions of this congregation, it will be conducive to further faith development. The problem is therefore posed: Do the perceptions of the pre-schoolers of the Dutch Reformed Church Stellenbosch-Sentraal on the congregation show that they associate themselves positively with the congregation? An answer to this question will enable the local church to evaluate whether it understands its role as socialising agent in faith development. This may lead to adjustments in its ministry. For the Christian church in general the processes taking place and being described in one specific congregation may lead to reflection and evaluating of similar processes taking place within every Christian church. Such reflection is even more necessary in our secularised pluralistic world, a world in which the Christian church wishes to maintain the uniqueness and necessity of the Biblical salvation message. With the aim of discovering and describing their perceptions, all pre-schoolers in the congregation born between 01-01-1989 and 31-12-1990 were selected and methods were designed to reveal and describe their perceptions about the congregation. Their perceptions were revealed and described through kinetic drawings (interpreted by more than one person), the design of a projective measuring instrument with pictures and reporting (conversations). At the same time the attitude of the congregation towards these pre-schoolers were gauged by means of participant observation and in a random opinion poll. Conclusions Although the researcher had (thanks to the research!) very good relations with most of the pre-schoolers and they probably were inclined to give answers which they would regard as having a positive influence on that relationship, their answers during conversations with them point to positive perceptions of aspects of the congregation of which they are part. Their good relationship with the researcher is one of these positive aspects. It does not however necessarily follow that positive perceptions are in the majority. There are negative perceptions as well. Some positive remarks made by the pre-schoolers were cancelled in part by remarks by their parents indicating that they objected to going to some of the meetings of the church. They used some surprising concepts about the congregation. In so far as faith development contains a knowledge component (faith = knowledge + trust) it can be accepted that the concepts that they use at the moment will form an important basis for further faith development. Perceptions, unlike concepts, suggest something about the relationship between subject (child) and object (congregation). The concepts do not necessarily point to the existence of positive perceptions about the congregation. However, the researcher found that the cognitive basis was supported by a moderately positive affective component. It seems that there are several elements of enjoymenU pleasantness in • the socialising (fellowship) of the smaller primary gatherings such as family prayers and get-togethers of a few families, • the service aspect of outreaches to small children in squatter camps at secondary meetings such as "kinderkrans", the weekly children's meeting (empathy, compassion, missions) • and the festive elements such as singing, lighting of candles, and going to the pulpit in family services as tertiary meetings. Whether these positive experiences resonate sufficiently in the words, deeds and attitudes of other (adult) members of the church remains to be seen. The research has shown that the congregation is making adaptations in order to heighten the effectiveness of its communication and that the pre-schoolers point to these elements as pleasant congregational experiences. The research also showed that pre-school children need symbols to express their identification with the congregation. The church council should therefore stress representative symbol communication and rituals in a building without important symbols such as a tower and bells, and where the neighbouring church building is rich in symbols. However, effective communication within a congregation is not only about visible symbols and rituals, but are about communication which is born in the heart of a loving Father God. In union with Jesus Christ, his Son and Head of the body of the church, members are involved in a great communication process of which the content may be typified as gospel (good news). In order to talk about effective communication, the congregation should listen to and search for the vision of God, and they should expect the Creator Spirit to grant the congregation gifts that can be used in the new communication era in order to further the evangelical dialogue between God and the pre-school child (amongst others) and between the congregation and the pre-school child. Should the congregation not grasp that each member is there for the sake of others, the congregation is in danger of breaking up in generational or other groupings, not grasping the benefits from inter-generational gatherings where each group can contribute towards the faith development of other groups. When harmony, reconciliation and supplementation are pursued in a pluriform way in the worship and service programmes of the congregation, the pre-schooler should not be absent. When the pre-schooler forms part of this kind of worship, he finds his own meaning. The congregation is the setting where this glorification of God is realised in the temporal. If this research contributes towards empowering the congregation to incorporate the pre-school children of the congregation in congregational activities in honour of God, to glorify Him, then this research may be regarded as the practice of successful practical theology.
AFRIKAANSE OPSOMMING:Die gemeente het die opdrag om dissipels te maak deur hulle te doop en alles te leer wat die Hoof van die gemeente, Jesus Christus, sy volgelinge beveel het. Een van die beklemtonings in die meer resente Iiteratuur is dat geloofsvorming (om dissipels te maak) o.a. 'n sosialiseringsproses is. Die gemeente is een van die besondere sosialiseringsagente en speel 'n spesiale ral in die vorming van die geloof van elke indiwiduele lidmaat, en in besonder die geloofsvorming van die kind. In die kleuterjare is sosialisering volgens die ontwikkelingsielkunde "n spesiale ontwikkelingstaak. Die kleuterjare is dus besonder belangrik vir sosialisering in die algemeen, maar dan ook vir geloofsvorming as 'n sosialiseringsproses. Hoe geslaagd is hierdie sosialiseringsproses wanneer die kleuters 'n baie klein persentasie van 'n gemeente uitmaak? Die Ned. Geref. Kerk Stellenbosch- Sentraal is 'n verouderende gemeente waarvan slegs 3% van sy lidmate voorskools is. Sonder die ervaring dat hulle aan die gemeente behoort, en sonder genoeg geleentheid tot deelname aan die aktiwiteite van die gemeente, word die nodige geloofsvorming (in soverre dit sosialisering is), benadeel. Die gemeenteliggaam behoort aan die kleuters te kommunikeer dat hulle deel is van die gemeente. In die nuwe elektroniese kommunikasie-era mag dit egter gebeur dat die kommunikasie tussen gemeente en kleuter nie staag nie, omdat die gemeente nie doelgerig, in die taal en belewingswereld van die kleuter van hierdie era kommunikeer nie. Die vraag word dus gestel: Hoe effektief kommunikeer die Ned. Geref. Kerk Stellenbosch-Sentraal aan sy kleuters dat hulle deel van die gemeenteliggaam is? Om hierdie vraag te beantwoord, kan 'n mens probeer kyk na resultate van die kommunikasieproses by die kleuters. 'n Mens sou kon kyk na die kognitiewe inhoude wat reeds by die kleuters gevestig het, maar dit aileen kan misleidend wees. Die navorser is van oordeel dat die kleuters in die kommunikasieproses persepsies oor die gemeente vorm. Hierdie persepsies vorm 'n positiewe of negatiewe filter waardeur aile verdere kommunikasie gestuur word. Indien die kleuters dus positiewe persepsies van die gemeente het, kan dit bevorderlik wees vir verdere geloofsvorming. Daarom lui die probleemstelling: Dui die persepsies wat die kleuters van die Ned. Geref. Kerk Stellenbosch-Sentraal oor die gemeente het daarop dat hulle hulleself positief met die gemeente verbind? 'n Antwoord op hierdie vraag kan die plaaslike gemeente help om te evalueer of hy sy rol as sosialiseringsagent in die geloofsvorming verstaan. Dit kan lei tot aanpassings in die bedieningspraktyk. Vir die Christelike kerk in die algemeen kan die prosesse wat in een gemeente gebeur en beskryf word, lei tot besinning en evaluering van dieselfde prosesse wat binne elke Christelike gemeente plaasvind. Hierdie besinning is des te meer noodsaaklik in 'n gesekulariseerde pluralistiese wereld, waarbinne die Christelike Kerk die uniekheid en noodsaaklikheid van die Bybelse verlossingsboodskap wil handhaaf. Met 'n eksplorerend-beskrywend doel voor oe is all die kleuters wat aan die gemeente behoort en wat tussen 01-01-1989 en 31-12-1990 gebore is, geselekteer en metodes ontwerp om hulle persepsies oor die gemeente aan die Iig te bring en te beskryf. Deur kinetiese tekeninge (wat deur meer as een persoon ge'interpreteer is), die ontwerp van 'n projektiewe meetinstrument met prente, en selfrapportering (gesprekke) is die persepsies van die kleuters ontbloot en beskryf. Terselfdertyd is die houding van die gemeente teenoor hierdie kleuters gepeil deur middel van deelnemende waarneming en in 'n steekproef-meningsopname. Gevolgtrekkings: Alhoewel die navorser (danksy die navorsing!) op baie goeie voet met die meeste kleuters geplaas is en kleuters in gesprekke waarskynlik ook antwoorde gegee het wat hulle as bevorderlik vir die verhouding tussen hulle en die navorser kon beskou, wil dit tog voorkom asof die kleuters aangename persepsies oor aspekte van die gemeenteliggaam het. Die positiewe verhouding met die navorser op sigself is een so 'n positiewe aspek. Dit beteken egter nie noodwendig dat daar 'n oorwig van aangename persepsies is nie. Daar is ook negatiewe persepsies. Positiewe opmerkings deur kleuters oor aktiwiteite word gedeeltelik uitgekanselleer deur opmerkings van kleuterouers wat aandui dat hulle protesteer teen sekere soort byeenkomste. Die kleuters het In aantal verrassende konsepte rondom die gemeente gebruik. In soverre geloofsvorming ook 'n kenniskomponent het (geloof = kennis + vertroue), kan daar aanvaar word dat die begrippe wat die kleuters tans hanteer 'n belangrike onderbou vorm vir verdere geloofsvorming. Persepsies, anders as konsepte, suggereer egter iets van die verhouding tussen die subjek (kleuter) en die objek (gemeente). Die konsepte dui dus nie sonder meer die bestaan van positiewe persepsies oor die gemeente aan nie. Die navorser het egter ook waargeneem dat die kognitiewe onderbou ondersteun word deur 'n redelik positiewe affektiewe komponent. Daar is genoeg aanduiding dat daar heelwat elemente van genieting/aangenaamheid is in • die sosialisering ('fellowship') by veral die kleiner primere byeenkomste soos by huisgodsdiens en wanneer 'n paar gesinne bymekaar kom, • die diensgerigtheid en uitreike na kleuters van die nabygelee plakkers-area by die sekondere groeperings soos die kinderkrans (empatie, barmhartigheid, sending), • en die vieringselemente soos die sang, aansteek van kerse, beweging na die liturgiese ruimte by die gesinsdienste as tersiere byeenkomste. Of hierdie aangename ervarings genoegsaam resoneer in die woorde, dade en houdings van ander (volwasse) lidmate, bly 'n ope vraag. Die navorsing het aangetoon dat die gemeente aanpassings maak om die effektiwiteit van die kommunikasie te verhoog en dat die kleuters juis na hierdie vernuwende elemente verwys as aangename gemeente-ervarings. Die navorsing het egter ook aangetoon dat kleuters visuele simbole nodig het om uitdrukking te gee aan hulle gemeente-identiteit. Die kerkraad behoort erns te maak met die representatiewe simboolkommunikasie en rituele in 'n kerkgebou waar belangrike simbole soos die toring en klokke ontbreek, en waar die buurgemeente se kerkgebou besonder ryk is aan simbole. Effektiewe kommunikasie binne gemeenteverband het egter nie net te doen met uiterlike simbole en rituele nie, maar met 'n kommunikasiegebeure wat ontspring in die hart van die Iiefdevolle Vadergod. In verbondenheid aan Jesus, sy Seun, die Hoof van die gemeenteliggaam, is die gemeentelede betrek by 'n groot kommunikasieproses waarvan die inhoud as evangelie (goeie nuus) getipeer word. Om dus te praat van effektiewe kommunikasie sal daar meer geluister en gesoek moet word na die visie van God, en meer verwag moet word dat die kreatiewe Skeppergees sy gemeente sal begenadig met gawes wat in die nuwe kommunikasie-era gebruik kan word om die evangeliese dialoog tussen God en kleuter (onder andere), asook gemeente en kleuter te bevorder. Indien die gemeente nie verstaan dat elke lid daar is ter wille van die ander nie, kan die gemeente in generasiegroepe of ander groepe opbreek sonder dat hulle verstaan dat die gemeente baat by intergeneratiewe byeenkomste waarbinne elke groep 'n bydrae lewer tot die geloofsvorming van die ander. Wanneer daar egter op pluriforme wyse (baie style, vorme, smake) in die aanbidding en diensgerigtheid saam harmonie, versoening en aanvulling gesoek word mag die kleuter se plek nie leeg wees nie. Wanneer die kleuter in hierdie aanbidding deel kry, vind hy ook sy eie sin. Die gemeente is by uitstek die ruimte waarbinne hierdie verheerliking in die tydelike bedeling realiseer. In soverre hierdie navorsing 'n bydrae kon lewer om die gemeenteruimte te help vul met die sinvolle inskakeling van die gemeentekleuters wat God saam verheerlik, in soverre was die navorsing die beoefening van geslaagde praktiese teologie.

Thesis (DTh (Systematic Theology and Ecclesiology))--University of Stellenbosch, 2010.
ENGLISH ABSTRACT: The Dutch Reformed Mission Church (DRMC) and the Dutch Reformed Church in Africa (DRCA) was established in 1881 and 1910 respectively. As pointed out in this study both these churches grew from the mission endeavours of the Dutch Reformed Church (DRC). In April 1994 the DRMC and the DRCA united in forming the Uniting Reformed Church in Southern Africa (URCSA). This church has as confessional base the Belgic Confession of Faith, the Canons of Dordt and the Heidelberg Catechism as well as the Belhar Confession. The church order of the URCSA is built on these Confessions and in particular on the Belhar Confession. In this study I argue that it was only after the unification of the mentioned churches that a history characterised by guardianship, subordination and semi-autonomy came to an end. However this may be the histories of the DRMC and the DRCA point out that, on a church juridical level, these churches where subordinate and to a large extent directly governed by the DRC. Here the model for the church planting as followed by the DRC will receive attention. By looking into the primary documents through which these churches were governed as well as the documents that formed the church orderly backbone of the mentioned churches in that, through their principles and stipulations, the DRMC and DRCA were organised internally, I attempt to evaluate these documents. These documents include the initial constitutions for the governance of the DRMC and the DRCA, the deeds of agreement between the regional synods of the DRC and the regional synods of the DRCA as well as the Deeds of Agreement between the DRC in South Africa (the Western and Southern Cape Synod of the DRC) the Synod of the DRMC, the first church orders of the DRMC and the DRCA and, to a lesser extent, the church order of the URCSA. Through their histories these churches were granted church juridical liberties. These liberties form the foundation for the initial development in the polity of these churches. The content of the abovementioned documents highlights these liberties as well as the effect it had on the theological identities of the DRMC and the DRCA. As the histories of these churches depict a strong strive towards reaching a position of ecclesial autonomy and the acknowledgment of their autonomy by the DRC, special attention is given to the concept and interpretation of ecclesial autonomy. In this regard I remark on the historical interpretation of ecclesial autonomy as it played out in the histories of the DRMC and the DRCA. Through the works of renowned Reformed theologians, I further look into historical interpretations of this theological principle, which is ecclesial autonomy. In doing this I attempt to formulate a specific understanding of ecclesial autonomy based on a particular interpretation of the Lordship of Christ. As outcome this interpretation shows towards the interdependant relation between churches. It can be argued that this impacts directly on the relation between the DRC, the DRMC and the DRCA, specifically in the ongoing processes of church re-unification. In a final turn in which I affirm vi the interdependent and interrelatedness between churches, I argue towards the building of a vulnerable ecclesiology which impacts directly on an understanding of ecclesial autonomy, the specific polity of a church, as well as on the structures embodied by a community of believers. Some of the tenets and convictions of Reformed church polity, as they are relevant to this study, are discussed in detail. In turn I use these principles in evaluating the church juridical position of the DRMC and the DRCA in the mentioned period. As such I point towards the strong deviations in Reformed church polity as it played out in the history of the churches within the family of Dutch Reformed Churches. In this regard I also point towards the interrelatedness of these churches within the broader social context of South(-ern) Africa. I argue that these unique deviations are to a large extent distinct from the ecclesial context of South(-ern) Africa. Concluding remarks are made in this regard. Through the unpacked notion of what is termed an ecclesiology of vulnerability, built on the interdependent relation between churches, I make brief suggestions regarding the ongoing process of church re-unification between the churches within the family of Dutch Reformed Churches.
AFRIKAANSE OPSOMMING: Die Nederduitse Gereformeerde Sendingkerk (NGSK) en die Nederduitse Gereformeerde Kerk in Afrika (NGKA) het onderskeidelik in 1881 en 1910 tot stand gekom. Soos wat hierdie studie uitwys, het beide hierdie kerke gegroei vanuit die sendingaktiwiteite van die Nederduitse Gereformeerde Kerk (NGK). In April 1994 het die NGSK en die NGKA verenig in die Verenigende Gereformeerde Kerk in Suider-Afrika (VGKSA). Hierdie kerk het as konfessionele basis die Nederlandse Geloofsbelydenis, die Dordtse Leerreëls, die Heidelbergse Kategismus sowel as die Belydenis van Belhar. Die kerkorde van die VGKSA is dan ook gebou op hierdie belydenisskrifte en dan in besonder op die Belydenis van Belhar. In hierdie studie redeneer ek dat dit eers ná die eenwording van die vermelde kerke was dat ’n geskiedenis gekenmerk deur voogdyskap, ondergeskiktheid en semi-outonomie agterweë gelaat is. Dit kan vermeld word dat die geskiedenis van die NGSK en die NGKA duidelik uitwys dat hierdie kerke, op ’n kerkregtelike vlak, ondergeskik was aan, en tot ’n groot mate regeer is deur die NGK. Die model vir die planting van kerke soos gevolg deur die NGK geniet in hierdie verband in die studie aandag. Verder het ek probeer om die inhoud van die primêre dokumente waardeur die NGSK en die NGKA regeer is, sowel as die dokumente wat as kerkordelike basis vir die interne organisering van hierdie kerke gebruik is, te evalueer. Die vermelde dokumentasie sluit in die oorspronklike Grondwette vir die regering van die NGSK en die NGKA, die Aktes van Ooreenkoms tussen die streeksinodes van die NGK en die streeksinodes van die NGKA sowel as die Aktes van Ooreenkoms tussen die NGK in Suid- Afrika (die sogenaamde Kaapse Kerk) en die sinode van die NGSK, die eerste kerkordes van die NGSK en die NGKA, en, tot ’n mindere mate ook die kerkorde van die VGKSA. Deur die verloop van die geskiedenis is daar sekere kerkregtelike vryhede aan die NGSK en die NGKA toegestaan. Hierdie vryhede vorm, myns insiens, die basis van die oorspronklike kerkregtelike ontwikkeling(-e) in die vermelde kerke. Die inhoud van die bovermelde dokumente wys juis hierdie vryhede uit sowel as die effek wat dit op die teologiese identiteite van die NGSK en die NGKA gehad het. Aangesien die geskiedenis van die NGSK en die NGKA ’n sterk strewe na kerklike outonomie en die erkenning van hierdie outonomie deur die NGK uitwys, word spesiale aandag gegee aan die bespreking van die konsep en interpretasie van kerklike outonomie. Die historiese begrip van hierdie term word verduidelik en spesifiek hoe dit uitgespeel het in die geskiedenis van die NGSK en die NGKA. Deur te verwys na die werke van welbekende Gereformeerde teoloë, word daar ook aandag gegee aan die historiese interpretasie van kerklike outonomie as teologiese beginsel. Daarvolgens probeer ek om ’n spesifieke begrip vir kerklike outonomie te formuleer. ’n Bepaalde interpretasie van Christus se heerskappy is hier as basis gebruik. As uitkoms dui hierdie geformuleerde interpretasie van kerklike outonomie op inter-afhanklike verhoudinge tussen kerke. Myns insiens impakteer dit direk op die verhouding tussen die NGK, die NGSK en die NGKA en hier spesifiek dan op die proses van kerklike hereniging tussen hierdie kerke. In ’n finale rondte gaan my argument oor die bou van wat genoem word ‘n kwesbare ekklesiologie. Hierdie argument is gebou op ‘n verstaan van kerklike outonomie wat wys op die inter-afhanklike verhouding tussen kerke. Myns insiens impakteer hierdie argument direk op ’n spesifieke begrip van kerklike outonomie, die spesifieke kerkreg wat uitspeel in ’n kerk, sowel as op die strukture wat beliggaam word in ’n gemeenskap van gelowiges. Van die oortuigings van die Gereformeerde Kerkreg komend vanuit ‘n spesifieke konteks, soos wat dit betrekking het op hierdie studie, word gedetailleerd bespreek. Ek het ook hierdie oortuigings gebruik om die kerkregtelike posisie van die NGSK en die NGKA in die vermelde periode te evalueer. In hierdie verband wys ek op hoe daar in die geskiedenis van hierdie kerke sterk afgewyk was van die Gereformeerde Kerkreg. Melding word in hierdie verband gemaak van die inter-afhanklikheid van hierdie kerke en die breër sosiale konteks van Suid(-er)-Afrika. Myns insiens is hierdie vermelde eiesoortige afwykings tot ’n groot mate uniek aan die kerklike konteks van Suid(-er)-Afrika. Slotopmerkings word in hierdie verband gemaak. Wanneer die konsep van ’n kwesbare ekklesiologie, gebou op ‘n verstaan van die inter-afhaklike verhouding tussen kerke, beskryf word, maak ek kort opmerkings rakende die aangegaande proses van kerkhereniging tussen die kerke binne die familie van NG Kerke.

Thesis (MTh)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: This study attempts to contribute to search for a more ministry appropriate framework that will cause children’s ministry to be more holistic and sustainable. It explores the 40 Developmental Asset framework of the Search Institute for more sustainable children’s ministry. The research question has been formulated as follows: Can the 40 Developmental Asset framework contribute to a more sustainable Children’s ministry.? The purpose of the study is to: • Firstly try and determine what contribution this framework can make to sustainable children’s minsitry. • Secondly make children’s workers more aware of the good ministry practices outside their context and paradigm and to give guidelines of the use of such pracitce. • Thirdly to contribute to more academic thought and discussion about children’s ministry in a South African context. In chapter one the research problem is defined and the research methodology discussed. Chapter two pays attention to certain challenges for children’s ministry in a South African context after which discussions about factors that influences children’s ministry, follows. A discussion about current ministry models and metaphors for children’s ministry is also done. The conclusion of this exploration is that these ministry models mainly accommodate children in one context, namely the church and largely ignores the other contexts of children’s lives. These contexts include their home, school, friends and the larger community of which they are part of and therefore does not accommodate children’s ministry in a holistic sustainable manner. In chapter three a more detailed discussion of the asset framework and its potential for sustainable ministry follows. The current age we live in urges the church to return to her missional calling by attempting to reach out to children that is not part of the church, meaning it should attempt to be more inclusive in its ministry efforts to children. Chapter four describes the research methodology followed in this study and discusses the themes identified in the interpretation of the data derived from the research. In chapter five conclusions based on the research are made. These conclusions include that • More academic research about children’s minsitry is needed; • Children’s ministry is and inclusive ministry; • Contextualization of the asset framework is possible; • The responsibillities to build assets in children is everyone’s responsibillity; • That a more appreciative attitude towards children should be cultvated and practiced; The conclusion of the study is that the 40 Developmental Asset framework should be considered as a possible framework for more sustainable ministry. The reason being that it accomodates all the contexts of children’s lives and is thus more inclusive of contexts and the addresses the whole being of children.
AFRIKAANSE OPSOMMING: Die studie poog om mee te werk in die soeke na ‘n meer praktykgerigte raamwerk vir kinderbediening wat meer holisties en volhoubaar is. Die studie stel ondersoek in na die benutting van die 40 Batesraamwerk van die Search Instituut vir ʼn meer volhoubare kinderbediening. Na aanleiding van die navorsingsprobleem word die navorsingsvraag soos volg geformuleer: Kan die 40 Batesraamwerk bydra tot ’n meer volhoubare kinderbediening? Die doel van die studie is om: • Eerstens te probeer vasstel watter bydrae die Veertig Ontwikkelingsbates tot ’n meer volhoubare kinderbediening kan maak;. • Tweedens kinderwerkers meer bewus te maak van ander goeie bedieningspraktyke buite hulle eie konteks en denkraamwerk, en ook riglyne te bied oor die gebruik van so ’n raamwerk; • Derdens mee te help tot akademiese nadenke oor kinderbediening binne die Suid Afrikaanse konteks. In hoofstuk een is die navorsingsprobleem en metodiek van die navorsing bespreek. Ten einde die navorsingsvraag te probeer beantwoord, word daar in hoofstuk twee heel eerste aandag gegee aan die bespreking van enkele uitdagings met betrekking tot kinderbediening in Suid-Afrika, ‘n bespreking oor invloede op kinderbediening volg waarna moontlike modelle en metafore vir kinderbediening in ’n Suid-Afrikaanse konteks verken word. Die konklusie van die verkenning is dat die bedienningsmodelle kinders meestal slegs binne die konteks van die kerk “ontvang” maar dat die res van die kontekste waarin kinders leef byvoorbeeld die huis, skool, vriende en die gemeenskap baie min of glad nie kinders holisties en volhoubaar akkomodeer nie. In hoofstuk drie word die 40 Batesraamwerk meer breedvoerig bespreek en die redes waarom dit as raamwerk vir meer volhoubare kinderbediening oorweeg behoort word, verken. Hierdie tydsgewrig vereis dat die kerk deur kinderbediening misionaal behoort op te tree teenoor ander kinders wat nie deel is van die gemeente nie. Hoofstuk vier beskryf die navorsingsmetodologie wat gevolg is in die studie en bespreek temas wat geïdentifiseer is tydens die interpretering van die data verkry uit die ondersoek. In hoofstuk vyf word gevolgtrekkings en konklusies gemaak uit die studie in geheel. Die vernaamste bevindinge is dat: • Meer akademiese navorsing oor kinderbediening nodig is; • Kinderbediening ‘n inklusiewe bediening is; • Langtermynoplossings vir kinderbediening nodig is; • Kontekstualisering van die 40 Batesraamwerk moontlik is; • Die verantwoordelikheid om bates te bou, by almal berus; ’n Meer waarderende houding teenoor kinders nodig is.Die konklusie van die studie is dus dat die 40 Batesraamwerk wel oorweeg behoort te word as raamwerk vir meer volhoubare kinderbediening aangesien dit al die kontekste waarin kinders leef, aanspreek en dus meer inklusiewe bedieningsbenadering ten opsigte van konteks maar ook menswees kan bevorder.

Thesis (DTh)--University of Stellenbosch, 1995.
ENGLISH ABSTRACT: We live in an age characterised by constant and accelerating change. In the secular world the competition among businesses is so intense that change, adaptation and reorientation have become indispensable to the survival of any large organisation. Organisational management has developed into a science with professional advisors (known as consultants) who are employed on a full-time basis. The Church is an integral part of society and cannot distance itself from the latter. This calls for adaptation and reorientation within the Church as well. However, it has become increasingly evident that within the various denominational Churches no effective mechanisms exist by means of which parishes and synods can be supported in the process of transformation. Church consultants have begun to address this need. Consequently, a new discipline has emerged which employs the methods developed in the secular sciences of management and related, as well as supportive, fields of study. It is important to remember, though, that the Church is a unique kind of organisation with its own nature and identity. Any consultation which does not take this into consideration, is not reliable. For this reason, experts in the field of Practical Theology are studying the entire phenomenon of consultation from a theological point of view. In South Africa, the idea of consultation has also taken root as this kind of service has established itself spontaneously and in an unstructured manner. At present it is being done on an increasingly professional basis, and there are church members who have taken on this task as a full-time ministry. The time has, therefore, come for us to explore, describe and evaluate this issue. This study endeavours to analyse and give a critical account of consultation from a South African - and specifically the Dutch Reformed Church - standpoint. The ultimate aim is to attempt to lay down guidelines which should give theological and structural direction to the development of this kind of ministry within the Dutch Reformed Church. Consequently, this study strives to define the theological principles fundamental to consultation. It has established that the guidance of faith-communities towards change is a basic principle in Scripture. Hence, the Church is seen as an organisation, as well as an organism, and the study emphasises that consultation will have to take into account both these aspects. The development of consultational ministry is reviewed critically by tracing the history and activities of various leading consulting bodies in the U.S.A., Germany and the Netherlands. The course of the process of consultation - a dynamic and interactive process which moves through distinctive stages - has been carefully plotted. Parish involvement seems to be a basic prerequisite in this process. The critical analysis of all the available information is followed by carefully detailed guidelines for parish consultation in South Africa.
AFRIKAANSE OPSOMMING: Die tyd waarin ons lewe word gekenmerk deur versnelde verandering. In die sekulere wereld is die kompetisie tussen ondernemings so sterk dat verandering, aanpassing en herorientering deel van die bestaanswyse en agenda van groot organisasies geword het. Die organisasie wat nie hieraan aandag gee nie, verdwyn. Organisasiebestuur het 'n wetenskap geword met professionele raadgewers wat as konsultante bekend staan as 'n voltydse beroep. Die kerk kan hom nie van die samelewing waarin hy hom bevind, losmaak nie. Ook die kerk moet aanpassings maak en herorienteer in 'n veranderende wereld. Dit het algaande duidelik geword dot daar binne die kerkverband nie effektiewe meganismes bestaan wat gemeentes en groter kerkvergaderings kan help met die proses van aanpassing nie. Kerklike konsultante het algaande in hierdie behoefte begin voorsien.Dit is 'n nuwe dissipline wat met metodieke werk wat in die sekulere wereld in die bestuurswetenskappe en ander ondersteunende dissiplines ontwikkel is. Die kerk is egter 'n unieke tipe organisasie met 'n eie aard en identiteit. Konsultasie wat dit nie in ag neem nie, sal onbetroubaor wees. Daar word dus teologies en krities hieroor besin binne die vakgebied van die Praktiese Teologie. Ook in Suid-Afrika is konsultasie 'n term wat besig is om pos te vat omdat hierdie bediening algaande spontaan en ongestruktureerd sy voete begin vind het. Tans word dit op 'n al meer professionele wyse gedoen en is daar gelowiges wat dit as 'n voltydse bediening begin bedryf. Dit het tyd geword om die aangeleentheid te verken, te beskryf en standpunt daaroor in te neem. Die studie wil uit 'n Suid-Afrikaanse en, spesifiek gereformeerde gesigspunt die saak rondom konsultasie krities beskryf en analiseer. Die uiteindelike doelwit is om riglyne te probeer neerle wat teologies en struktureel rigting kan verskaf aan die ontwikkeling van die bediening binne die Nederduitse Gereformeerde Kerk. Die studie poog gevolglik om 'n greep te kry op die teologiese beginsels waaroor dit in konsultasie gaan. Dit bevind dat die begeleiding van geloofsgemeenskappe tot verandering 'n wesentlike beginsel in die Skrif is. Voorts beskryf dit die kerk vanuit die hoek van organisasie en organisme en beklemtoon dit die feit dat konsultasie met albei hierdie perspektiewe sal moet rekening hou. Die ontwikkeling van die konsultasiebediening word krities bespreek deur die geskiedenis en funksionering van verskeie van die toonaangewende konsultasie-instansies in die VSA, Duitsland en Nederland na te gaan. Die verloop van die konsultasieproses as dinamiese en interaktiewe gebeure wat deur verskillende fases beweeg, word uiteengesit. Gemeentebetrokkenheid in die konsultasieproses blyk 'n basiese uitgangspunt te wees. Na 'n kritiese analise van al die gegewens word riglyne vir 'n Suid-Afrikaanse gemeentelike konsultasiebediening uiteengesit.

M.Phil.
This research focuses on aspects of burnout amongst ministers of religion in the Dutch • Reformed Church ("NG Kerk") Synod of Southern Transvaal. Burnout is a common metaphor for a state of mental exhaustion, usually work-related. It is described as a syndrome of emotional exhaustion, depersonalization and reduced personal accomplishment that can occur among individuals who do 'people work' of some kind. Research literature describes the general symptomatology of the syndrome, its preconditions, as well as the domain in which it occurs. From the literature it becomes apparent that burnout is a persistent, negative, work-related state of mind in 'normal' individuals that is primarily characterised by exhaustion, which is accompanied by distress, a sense of reduced effectiveness, decreased motivation, and the development of dysfunctional attitudes and behaviours at work. This psychological condition develops gradually but may remain unnoticed for a long time by the individual involved. It results from a misfit between intentions and reality at the job. Often burnout is selfperpetuating because of inadequate coping strategies that are associated with the syndrome. The research design can be typified as exploratory, descriptive and quantitative. The central hypothesis of this study is that burnout is the product of specific factors in the person-work environment interaction of ministers in the Dutch Reformed Church. With the aim of the study in mind, the following research process was followed: A literature review as theoretical grounding for burnout in general, as well as the analysis of literature specifically on burnout amongst ministers of religion. The development of a questionnaire, based on the review of literature, as self-report measure for burnout amongst ministers. After a field investigation, with the questionnaire as a method of data collection (on two occasions, 20 months apart), the data were analysed, consolidated, displayed and interpreted. The consolidated data were also interpreted in the broader perspective of the theoretical framework and recommendations were made about aspects of burnout amongst ministers in the Dutch Reformed Church. Possible causes, negative outcomes, ways of coping, interventions and support were explicated. The most important findings on aspects of burnout amongst ministers of the Dutch Reformed Church, as shown in this study, are: low horizontal mobility, quantitative work overload, time pressure, negative personal experience of the work situation, a negative evaluation of training and the negative evaluation of personal well-being because of the work situation. It can be concluded that ministers of the Dutch Reformed Church are at risk of burnout, caused by unique stressors in their work environment.

D.Phil.
This study investigates the management of burnout among ministers of religion in the Dutch Reformed Church ("NG Kerk") Synod of Southern Transvaal. Burnout is a common metaphor for a state of mental exhaustion, usually work-related. The traditional, and most frequently used definition describes burnout as "a syndrome of emotional exhaustion, depersonalization, and reduced personal accomplishment that can occur among individuals who do 'people work' of some kind" (Maslach & Jackson, 1986: 1). Research literature describes the general symptomatology of the syndrome, its preconditions, and the domain in which it occurs. From the literature it becomes apparent that burnout is a persistent, negative, work-related state of mind in 'normal' individuals that is primarily characterised by exhaustion, which is accompanied by distress, a sense of reduced effectiveness, decreased motivation, and the development of dysfunctional attitudes and behaviours at work. This psychological condition develops gradually but may remain unnoticed for a long time by the individual involved. Often burnout is self-perpetuating because of inadequate coping strategies associated with the syndrome. The more recent multidimensional theory describes burnout as an individual's stress experience embedded in a context of social relationships involving the person's conception of both the self and others. According to this view burnout is a psychological syndrome of emotional exhaustion (stress component), depersonalization (otherevaluation component), and reduced personal accomplishment (self-evaluation component), the product of a major mismatch between the nature of the job and of the person who does the job, and the index of the dislocation between what people are and what they have to do. Six areas of organizational life are identified which can cause the imbalance, mismatch or misfit between the person and work: Workload, control, reward, sense of community, fairness and values. According to the multidimensional view burnout is also seen as a syndrome of exhaustion, negativity, hostility, cynicism and distance, and inefficiency on one side of a continuum, while the opposite and positive side of the continuum is represented by a state of engagement, characterised by energy, positive and supportive involvement and a sense of efficacy and accomplishment. Burnout is not a trivial problem but an important barometer of a major social dysfunction in the workplace that says more about the conditions of their job than it does about the workers. It is therefore not only a problem of the individual worker, but involves the complex interaction between organization and employees, on personal and interpersonal level, and also of specific working conditions and the context in which the work is being done. This interaction shapes the way people see and do their work, and impacts on the well-being of the workers and the organization. Burnout is therefore not only related to negative outcomes for the individual, including depression, a sense of failure, fatigue, and loss of motivation, but also to negative outcomes for the organization, including absenteeism, turnover rates, and lowered productivity.

Text in Afrikaans
Die lied en musiekinstrumente speel 'n baie belangrike rol in die Bybel. Die Moseslied (Eks 15) word in die Psalms aangehaal en kulmineer in die 11 nuwe 11 lied van Openbaring - die lied van die "nuwe" hemel en die 11 nuwe 11 aarde wat verlostes saam sal sing. Die brandende vraag wat "reg" of hoegenaamd standpunt ingeneem moet perspektief (die Woord van God) "verkeerd" is en of daar word, word uit 'n Bybelse beantwoord, gegrond op die beginsel van die Reformasie: ecclessia reformata semper reformandum. Die geskiedenis van die lied van die vroee kerk tot by die Ref ormasie word kursories behandel. Die lied wat in die geskiedenis uit die mond van die gelowige, die lidmaat gehaal is en aan die priesters oorgelaat is, word deur Luther weer teruggeplaas in die mond van die gelowige. Dit blyk dat Calvyn, tsv die Ref ormasie slagspreuk, in sommige aspekte van sy beskouing van die kerklied, steeds 'n Roomse standpunt bly handhaaf en net tot by die vroee kerk "gereformeer" het. Slegs sgn "heilige" liedere, direk uit die Bybel, musiek sender instrumentale begeleiding, kon gebruik word. Saam met ons voorsate, wat van oa Nederland gekom het, het ons liederebundels gekom. Van Riebeeck het met die Datheense Psalter (die amptelike Nederlandse kerklied) wat later deur die 1805- "Evangelische Gezangen" aangevul is, geland. Agv die "cuius regio eius religio"-beginsel het die Hollandse kerklied voorkeur bo Lutherse ea kerkliedere gekry. Die 1805-"Evangelische Gezangen", alhoewel dit hartlik verwelkom is, het gelei tot misnoee in Colesberg en later in Rustenburg, wat op sy beurt gelei het tot kerkskeuring. Die "Evangelische Gezangen" was ook, naas die Bybel en die Psalmboek die metgesel van die Trekkers, kommandolede (Anglo-Boereoorlog) en die krygsgevangenes in die konsentrasie- en krygsgevangenekampe. In die kampe was daar baie tyd vir die sing en skep van gewyde liedere. Nie-goedgekeurde bundels en die vertaling van die Bybel in Afrikaans (1933) het aanleiding gegee dat liederebundels hersien moes word. Die 1937 (Totius-beryming), die 1944 Gesangboek, die 76/78-Psalmboek en die 1978 Gesangboek was die resultaat. 'n Dualistiese standpunt, dat sekere liedere geskik is vir kerkgebruik en ander slegs vir buite-kerkgebruik (die 1984- Jeugsangbundel) het aanleiding gegee tot die publikasie van SOM en Jeugsangbundel 2, 1993. Huidig gebruik talle gemeentes 'eie' bundels tsv sinodale besluite dat slegs SOM en JSB2 naas die Psalm- en Gesangboek gebruik mag word. Die verskyning van die Proefsangbundel 1998 (IKSA) lei 'n nuwe fase van die kerklied in SA in as die Ned Herv Kerk ook begin om "nuwe" liedere op die proef te stel. Vos, Strydom, Huisamen, Konig, Kloppers, ea het in resente jare evaluerings oor die kerklied gedoen. Die "ou", die "nuwe" en die kontemporere kerklied (veral met verwysing na die NG Kerk) m6et almal plek kry in die musiekskat van die 21ste eeu.
The hymn and musical instruments play a cardinal role in the Bible. The Song of Moses (Ex 15) is used in Psalms and in Revelation 15:3. The question with regards to what is acceptable and unacceptable and whether it is at all imperative to take a defendant stance, is clarified from a Biblical point of view. It is based on the Reformation-principle: ecclesia reformata semper reformandum. The History of the 'Song' Hymn in the early church up to the Reformation is shortly mentioned. The "songs" (Hymns) of the believer were in the course of history transferred to the priests and were only in the Reformation once again bestowed on the believer by Luther. It would appear that Calvin, despite the slogans of the Reformation continued to postulate a Catholic point of view with regard to the Hymns and that the Reformation was restricted to the early church. Only socalled holy songs, direct from the Bible and songs without instruments/accompaniment could be usedo The collection of 'songs' (Hymns) of the Dutch Reformed Church is an inheritance from the Netherlands. It was Van Riebeeck who brought in the ''Datheense Psalter'' . Later, the 1805 - "Evangelishe Gezangen" were added to it. Owing to the cuius regio eius religio-principle, the Dutch Church Hymn was given preverance. Although heartily welcomed, the "1805-Evangelische Gezangen" lead to a split in the Church. The "Evangelische Gezangen" (Hymns), and the Psalmbook were used by the 'Trekkers' , the 'Kommando' s' , (Anglo Boer war) and in the Consentration and prisoners of war camps. In the camps was ample time for singing and composing new sacred songs. 'Non-approved' song books and the translation of the Bible in Afrikaans (1933) gave rise to the birth of various Hymn and Psalter books. Youth Praise and Worship books were also published. The Dutch Reformed Church opinion that certain songs in the formal Church inappropriate and should gatherings. struggles with the dualistic are suitable for worshipping service while other are only be used at informal
Theology
D.Th. (Theology)

Text in Afrikaans with abstracts in Afrikaans, English and Zulu. Translated title in English supplied
Die hoofdoel van die verhandeling is om die fundamentele aanspraak van die Nederduitse Gereformeerde Kerk aan te spreek dat sy belydenisskrifte, met spesifieke verwysing na daardie leerstellings wat met die vraag oor die ontstaan van die mensdom en die oorsprong van sonde handel en wat in 1619 deur die Sinode van Dordrecht aanvaar is, waar is. Hierdie leerstellings word (teologies) as waarhede voorgehou dat dit op die Bybel as die Woord van God gegrond is. Die vertrekpunt van die verhandeling is dat die betrokke leerstellings vanuit ’n toepaslike historiese konteks benader moet word wanneer die vraag van hulle geldigheid aangespreek word. Nog meer, betoog die verhandeling dat dit vandag epistemologies geregverdig is om te glo dat die betrokke leerstellings deur hedendaagse wetenskaplike bevindings en ander tersaaklike bewyse onwaar gemaak is. Die kwessie van waarheid moet daarom (her-)aangespreek word vanuit ’n perspektief wat moderne wetenskaplike bevindings insluit. Die Nederduitse Gereformeerde Kerk het egter in 2010 suggereer dat sy fundamentele leerstellings met daardie (wetenskaplike) bewyse wat dit onwaar maak, kan medebestaan. Die verhandeling demonstreer dat dit nie moontlik is nie.
Philosophy, Practical and Systematic Theology
M.A. (Philosophy)

D.Phil.
This thesis can be regarded as an autoethnographic performance. It consists actually of two plays with ten acts. Most of them have changing scenes Play 1, titled Koringrosie en die kerk, consists of five acts, and tells the story of Koringrosie, the wife of the minister. Her experiences are described against the backdrop of her life in the parsonage. Play 2, Antoinette se doktorale reis with acts six to ten, represents the research story which tells the story behind the stage. True to ethnographic characteristics, these two stories are intermingled, and the reader/playgoer can decide for him- herself which one of the two plays he/she wants to experience first. The first story is an excerpt from the unpublished novel Koringrosie describing my life of twenty one years in a parsonage. With this study I revisit these parts. I started writing Koringrosie during August 1993 with the focus on the one hand to conserve the church culture from 1977-1998. On the other hand it was written to give me a therapeutic space in which I could escape when certain church traditions of an institution like the Church, tended to engulf me.

Text in English
Lebowakgomo congregation is situated in the Northern Province the growth point of former Lebowa Government The study was based on the understanding the procedures and processes which were followed when legitimising the congregational secession . Secession is an act to withdraw formally from a union, especially from a religious organisation. The secession of Lebowakgomo congregation from Lerato congregation took a decade before it was implemented. The secession was delayed by technical problems such as the expulsion of the minister, the death of an eider's son, the arrival of three ministers and various interpretations of the Church Order. The Process of secession was affected by the legacy of change within the community. That is, the idea of secession was introduced to the congregation by the minister in trying to curb congregation administration problems. This process could not take off because some of the congregants had not fully conceptualised the idea. The process of secession ended into conflicts of ideology and also in the interpretation of the Church Order of which lead to additional attitudinal developments within the management structures of the NGKA. The church council of Lebowakgomo also developed an attitude against the Synodical commission which lead to the involvement of the court of law as an arbitrator. The hypothesis tested in this thesis is: "Is Lebowakgomo congregation a legitimate congregation within the structures of the NGKA?" Lebowakgomo congregation is the first to challenge a decision made by the Synod. It is the first to demand its rights through the court of law. This was a drastic change with regard to the Church history of the NGKA. Thus, this study has traced the development of Lebowakgomo secession until it was legitimised by the court of law. The main thrust of this study was to provide academic reasoning to the following questions, Is secession legitimised after being approved by: - the Church council? - the Presbytery council? - after a secession ceremony was held? - after registration by the Synodical commission secretary? - after being published in the Church news paper? The positive ruling by the court of law in legitimising Lebowakgomo congregation within the structures of the NGKA, was noted in spite of dissatisfaction expressed by some church structures and church management. This clearly indicated that the role of church managers in a changing society is one in constant metamorphosis with regard to reconstructing and developing church organisation and management.
Church History
Th. M. (Church History)

The researcher in this study focuses on reconciliation, justice and unity in the church and society, Mokopane being the investigative centre. In this study, it has been evident that this was a noble exercise to focus on reconciliation, justice and unity in South Africa. The researcher concludes that much needs to be done in the future to address division in the church and society. The passiveness of the church in the process is jeopardizing reconciliation, justice and unity. Reconciliation, justice and unity have been explicitly being explained. They are important in a sense that they form the bottom or base live from people and believe system could be well understood and thereby enable them to measure their role in the concept of reconciliation, justice and unity. These are the gospel imperative and unavoidable. Qualitative research was explicitly stated, described and discussed. The role of both Dutch Reformed Church in South Africa and Uniting Reformed Church in South Africa can play to reconcile the people of people in Mokopane. All cases studied serves as a true reflection of people’s knowledge on the experience in both past and present history. Our concepts of truth, justice, reconciliation, unity and peace must serve as a designed model to contribute to theology in demand. Unity as the function of the Holy Spirit, and unity in local church should be witnessed. Thereafter, the church is called to the ministry of reconciliation.
Philosophy, Practical and Systematic Theology
M. Th. (Systematic Theology)

An applied study was undertaken to describe the current position of youth work as profession in the Dutch Reformed Church and to identify factors influencing the sustainability. A review of relevant literature, as well as an empirical survey were conducted to investigate pertinent factors such as the working conditions, the person and the training of the youth worker. In the empirical research respondents completing questionnaires consisted of former students of the Huguenot College currently employed as church youth workers, and those who left the ministry. Interviews were conducted with congregations currently employing or having employed youth workers. It is evident from this study that the youth work profession is not yet satisfactorily established and thus contributes to youth workers leaving the ministry. In the interest of youth ministry, it is essential for the Dutch Reformed Church to acknowledge these factors influencing the sustainability of youth work as profession, in order to get this occupation properly established.
Practical Theology
M.Diac. (Jeugwerk-rigting)

Text in Afrikaans
Geloof wat in die kategese as deel van 'n to tale geloofsvormingsproses op die tafel kom, moet holisties-ekosistemies verstaan word met die 'hic et nunc'- relevansie daarvan as 'n kwalifiserende maatstaf. Geloof so gesien, behoort in die kategesemateriaal van die Nederduitse Gereformeerde Kerk na vore te kom. Die grootste deel van die studie is gewy aan die bree teoretisering in holisties-ekosistemiese perspektief. Vanuit 'n wetenskapsteoretiese vertrekpunt is 'n eie prakties-teologiese teorie oor geloof ontwerp wat geloof enersyds sien as die dinamiese interaksie van gawe, inhoud en respons, en andersyds as 'n aantal perspektiewe daarop. Hierdie teorie het as vertrekpunt gedien om sekere van die kontekste waarbinne geloof funksioneer, te beskryf, naamlik die koninkryk van God, die samelewing, die gemeente, die kategese, die adolessent, die jeugsubkultuur en die skool. In hierdie beskrywing is 'n omvattende teorie oor die kategese daargestel wat dit holisties-ekosistemies sien. Deur middel van inhoudsanalise is fasette van die teoriee getoets aan die lesse in die handboeke van die kategete wat met die adolessente in standerd 5 tot 8 werk. Daar is bevind dat die geloofsbeeld wat na vore kom steriel kognitief-vertikaal is. Oor 'n tydperk van meer as twintig jaar is weinig samelewingsrelevante kwessies aangeraak. Die belangwekkende dokumente Ras, Volk en Nasie en Kerk en Samelewing het nie gefunksioneer nie. In terme van die teorie oor geloof fasiliteer die kategesemateriaal nie relevante geloof midde-in die wereld waarin die adolessente moet glo nie. Dit het ook geblyk dat die inhoudsanalise as werkwyse en die meetinstrument wat ontwerp is, bruikbaar was. Die studie formuleer vanuit die teoriee en die empiriese ondersoek 'n aantal perspektiewe van waaruit die kategese en die lesmateriaal daarvan die kritiese hantering van die verhouding kognitief-affektief-konatief en die gerigtheid individueel-vertikaal, horisontaal-ekklesiaal en horisontaal-sosiaal kan hanteer met die oog daarop dat die kerk sigself en die adolessente as deel daarvan, nie in 'n dogmatistiese ghetto in perk nie, maar vorm met die oog op 'n selfstandige en relevante geloofsfunksionering op die geloof stog in die woestyn van die wereld met die oog op die realisering van die Ryk van God.
Faith which is handled in catechesis as part of the total process of the formation of faith should be understood in a holistic-ecosystemic way with its 'hic et nunc' relevance as a qualifying criterion. It should also appear in this form in the material for catechesis in the Nederduitse Gereformeerde Kerk. The greater part of the study focuses on broad theorising from a holistic-ecosystemic perspective. An independent practical-theological theory on faith is developed from a scientific-theoretical basis. This theory sees faith as a dynamic interaction of gift, content and response on the one hand and a number of different perspectives on the other. It serves as the point of departure for describing some of the contexts in which faith functions, namely the kingdom of God, society, the community, catechesis, the adolescent, the youth subculture and the school. In the process a comprehensive theory about catechesis is developed which sees it holistically ecosystemically. Content analysis is used to test aspects of the theories against the lessons in the manuals for catechists working with adolescents in standards 5 to 8. The resultant image of faith is found to be cognitively-vertically sterile. Over a period of more than twenty years few socially relevant issues were touched on. The important documents Ras, Volk en Nasie and Kerk en Samelewing did not function. In terms of the theory of faith this material for catechesis does not facilitate relevant faith in the world in which the adolescent has to have faith. It is also apparent that content analysis as a method and the measuring instrument used were suitable. Using the theories and the empirical investigation the study formulates a number of perspectives from which catechesis and the lesson material can deal with the critical handling of the relationship cognitively-affectively-conatively and the directedness individually-vertically, horizontally-ecclesially and horizontally-socially so that the church does not imprison itself and its adolescent members in a dogmatistic ghetto, but shapes them so that their faith can function independently and relevantly on the way of faith through the desert of the world with a view to realise the kingdom of God.
Philosophy, Practical & Systematic Theology
Th. D. (Praktiese Teologie)

The aim of this study is to examine the communication models with which the church works and if necessary, to create an alternative model. The criticism of the worship service requires that the church rethinks her activities. The target of the study is the Christian worship service as seen in the main stream of Protestant thinking in South Africa. In particular it looks at the Reformed-, Pentecostal- and Neo-pentecostal churchgroups. Church history shows that the church often gets involved with heresy, and that God ever so often brings His church back through specific reformations. In the light of this, the church should ask the right questions now to be able to give the right answers in the twenty first century. The liturgical crisis requires that ministers should lead worship with honesty and enthusiasm. Ministers will have to be careful not to try and produce or imitate God's work, but through the interaction between the people themselves and between God and his people, to be an instrument in God's hand. Therefore this study suggests principles which governs the communication in the worship service. The importance of this study lies in the fact that it tries to understand the very complex situation of communication in the Christian worship service. These peculiar dynamics is both unique and general. Unique, in the sense that the Lord Jesus Christ is present amongst His children, that God through grace intervenes in the lives of people and by this makes the most ideal communication possible. Generally, in the sense that it is through common everyday communication skills, that the worship service is experienced. The individual who attends the service will come to a specific understanding of the situation, through the normal human communication process. This study also designed a measuring device in the form of questionnaires to identify what people experience during the worship service. It comes to the conclusion that ministers must set up the most ideal situation for effective communication during services.
Thesis (Ph.D.)-University of Durban-Westville, 1990.

Afrikaans: Die eenheid van die kerk is 'n skriftuurlike werklikheid. Hierdie eenheid is nie alleen 'n geestelike eenheid nie, maar moet ook uitgroei tot 'n konkrete, sigbare eenheid. Die NG Kerkfamilie in Suid-Afrika worstel met die vraag oor hoe hierdie eenheid sigbaar vergestalt moet word. Die NG Kerkfamilie bevind homself tans in 'n impasse en die vordering op die pad na kerklike eenheid het in 'n groot mate tot stilstand gekom. Die studie stel die historiese en kerkregtelike verloop van die kerkverenigingsproses in die NG Kerkfamilie aan die orde. Vir bykans tweehonderd jaar was die NG Kerk één kerk. Hierna het daar verwydering gekom en het dit gegroei vanaf die hou van aparte dienste tot die stigting van eie kerke op kleurgrondsiag. Die NG Kerkfamilie het die moeisame pad na kerklike eenheid begin stap. Hierdie proses is gekenmerk deur 'n wisseiwerking tussen toenadering of 'n soeke na eenheid aan die een kant en verwydering of verskeurdheid aan die ander kant. Die NG Kerk het die staatsbeieid van apartheid ondersteun en het dit skriftuurlik regverdig. Hierdeur het die kerk homself geïsoleer en het die verskeurdheid groter geword in die NG Kerkfamilie. Die NG Sendingkerk het 'n Status Confession afgekondig en dit het aanleiding gegee tot die Belydenis van Belhar. Hiermee het die NG Sendingkerk die verdeeldheid ook in 'n belydenis verwoord. Die NG Kerk het veral sedert 1990 'n hand van versoening uitgereik en gekies vir een kerkverband. Eenheid het totstand gekom tussen die NG Sendingkerk en die NG Kerk in Afrika met die stigting van die Verenigende Gereformeerde Kerk in Suider-Afrika (1994). Ongelukkig het interne weerstand in die hofsaal geeindig en het 'n deel van die NG Kerk in Afrika bly voortbestaan. Die kerkverenigingsproses het verval in 'n slakkepas en het uiteindelik in 'n impasse beland. Hoewel kontak op plaaslike vlak en nuwe gesprekspotensiaal op sinodale vlak ontgin is, is weinig vordering gemaak. Verskeie struikelblokke in die pad na kerklike eenheid belemmer die vordering met die kerkverenigingsproses in die NG Kerkfamilie. Die studie toon aan dat meer as net teologiese, kerklike en kerkregtelike faktore dikwels 'n rol speel in die vordering al dan nie met kerkverenigingsprosesse. Almal van ons sonder, bewustelik of onbewustelik, bepaalde faktore uit in die proses. Die gespreksgenote het dikwels nie dieselfde einddoelwit nie en dit het tot gevolg dat verskillende agendas 'n bepalende rol in die verenigingsproses speel. Prinsipieel-kerkregtelike beginsels lê onder andere ten grondslag van 'n suksesvolle kerkvereningingsproses. Hierdie fundamentele vertrekpunte in die gereformeerde kerkreg moet as basis dien vir die kerkverenigingsproses in die NG Kerkfamilie. Verskillende modelle vir kerkeenheid is in die verlede reeds aangebied as oplossings vir die strukturele eenheid. Hierdie studie bied 'n dinamiese, bifokale versoeningsmodel aan vir die proses van kerkvereniging in die NG Kerkfamilie. Hierdie model wil dinamiese groei teweeg bring in die onderlinge verhoudings en intussen ook geleentheid skep vir outentieke verantwoordbare verhoudingstigting. Twee fokus- of groeipunte (sinodale en plaaslike vlak) werk gelyktydig om die proses te bevorder en versoening vorm die basis vir hernude groei tot eenheid. English: The unification of the church is a scriptural reality. This unity is not only a spiritual unity, but must also develop into a concrete, visible unity. The Dutch Reformed Church family in South Africa are struggling with the question of how this unity should be visibly embodied. The Dutch Reformed Church family presently finds itself in an impasse and the progress on the road to ecclesiastical unity has, to a large extent, come to a standstill. The study allows discussion on the church historical and church polity course of the unification process of the church in the Dutch Reformed Church family. For almost two hundred years the Dutch Reformed Church (NG Church) was one church. After this, a division occurred and it grew from holding separate services to the establishment of own churches based on colour. Then the Dutch Reformed Church (NG Church) began the arduous road to ecclesiastical unity. This process was characterised by an interaction between reconciliation or a search for unity on the one side, and alienation or dissension on the other side. The Dutch Reformed Church (NG Church) supported the government's policy of Apartheid and justified it scriptually. By doing this, the church isolated itself and the dissension became more widespread• in the Dutch Reformed Church family. The NG Missionary Church had a Status Confession is promulgated and gave rise to the Confession of Belhar. Thereby the NG Missionary Church also expressed the dissension in a confession. The Dutch Reformed Church (NG Church) stretched out a hand of reconciliation particularly since 1990 and opted for one church relationship. Unity came about between the NG Missionary Church and the NG Church in Africa with the founding of the United Reformed Church in Southern Africa in 1994. Unfortunately, internal resistance ended in the law courts and only part of the NG Church in Africa survived. The unification process of the church fell into a snail's pace and eventually landed in an impasse. Although contact on local level and new potential for dialogue was cultivated on synodical level, little progress was made. Various stumbling blocks on the road to church unity thwarted the progress of the unification process of the Dutch Reformed Church family. The study reflects whether or not more than only theological, ecclesiastical and church polity factors often play a role in the progress of the unification processes of the church. We all exempt, whether intentionally or not, certain specific factors in the process. The fellow conversationalists often do not have the same goal and the result is that various agenda’s play a determining role in the unification process. Fundamental church polity principles, inter alia, lay the foundation of a successful unification process in the church. These fundamental points of departure in the reformed church polity must serve as a basis for the unification process in the Dutch Reformed Church family. Various models for the unity of the church have already in the past been presented as solutions for structural unity. This study presents a dynamic, bifocal reconciliation model for the unification process of the church in the Dutch Reformed Church family. This model aims at bringing about dynamic growth in mutual relationships, simultaneously also creating an opportunity for establishing authentic, accountable relationships. Two focal- or growth points (on synodal and local level) work together simultaneously to promote the process, and reconciliation forms the basis for renewed growth toward unity.
Thesis (PhD (Church History and Church Polity))--University of Pretoria, 2006.
Church History and Church Polity
unrestricted

Text in Afrikaans
According to Kerkspieel III (s.a. :20) a tendency has been observed in the Dutch Reformed Church during the last decade, to aim its ministry mainly at members of ·the higher professional careers, consequently failing to reach people from the lower blue collar occupations. This tendency has caused a rise in membership of the higher professional career group, from 27.43% to 36.90%; and a consequent drop in that of the lower blue collar occupations, from 28.74% to·20.21% during this time. Is it possible for members of the Dutch Reformed Church, belonging to a -lower socio-economic status (S.E.S.), to have certain needs which ~he church cannot satisfy? The purpose of· this study is to investigate the issue of church members with a lower S.E.S., having peculiar needs which are not satisfied by the ministry of the Dutch Reformed Church. Ellisras-Wes, are atively young industrial congregation. _ It was revealed from the literature· study that churches or denominations in general are inclined to feel an affinity with a limited section of society. Protestant Churches in particular are inclined to pay special attention to ·certain S.E.S. groups. Although certain differences regarding patterns of conduct and attitude have been. identified among various S.E.S. groups,. there was no considerable indications that a correlation exists between members' S.E.S. and needs. The perception that.people with a lower S.E.S. would be irreligious, uninvolved and disinterested, can therefore be rejected. Evidence to the contrary is that the religious experience of lower S.E.S. members is more genuine and traditional, while members with a higher S.E.S. tend to have a critical attitude against the Bible and church-doctrine. Even atheism occurs to a greater extent within this group. This tendency will continue until such time as the Dutch Reformed Church acknowledges its deficiency in this respect and reach to lower S.E.S groups. The church may consequently show a considerable growth.
Philosophy, Practical & Systematic Theology
D.Th. (Practical Theology)

Text in Afrikaans
Summaries in English and Afrikaans
eeue is dit in die kerk verwaarloos omdat die kerk dikwels staatskerk was en gemeentelede vanwee die ampshieragie in die kerk as minderwaardig beskou is en gevolglik passief geraak het. Selfs na die Hervorming het gemeentestrukture nie so verander dat gemeentelede aangemoedig is om God se priesters in die wereld te wees nie. In die Ned Geref Kerk is dit ook die geval. Tot en met die eerste demokratiese verkiesing in Suid-Afrika in 1994, was daar 'n intieme band tussen die kerk en die staat en tot nou toe nog, is dit 'n kerk met 'n baie sterk ampshierargie. Die gevolg is dat gelowiges nie deur die tipiese gemeentestruktuur in die kerk aangemoedig word om God se priesters in die wereld te wees nie, maar eerder om die gemeente te konserveer en te bewaar. Suid-Afrika met sy lae produktiwiteitsyfer en buitengewone hoe misdaadsyfer sou vandag baie beter daaraan toe gewees het as getowiges binne die Ned Geref Kerk oor die jare heen deur die gemeentestruktuur aangemoedig is om as God se verteenwoordigers in die samelewing op te tree.wereld op te tree, is dit nodig dat gemeentes vanuit die perspektief van die algemene priesterskap van die gelowige, nuut gestruktureer word. Hiervoor is 'n teorie en 'n ekklesiologiese model vir die algemene priesterskap van die gelowige nodig. In hierdie studie word nie net alleen so 'n teorie en model ontwikkel nie, maar word ook aangedui hoe hierdie model reeds binne 'n gemeente in die Ned Geref Kerk toegepas is. maak om op die wereld in plaas van op die konservering en bewaring van die gemeente te fokus. Die studie word afgesluit met die hoop dat gemeentes krities sal reflekteer oor die algemene priesterskap van gelowiges en sal oorweeg om te herstruktureer sodat iets van die algemene priesterskap van die gelowige in die toekoms tot sy reg sal kom.
The general priesthood of the believer is emphasised in the Bible. But the church has neglected it through the ages because the church often was a state church and church members were regarded as inferior and became passive due to the official hierarchy in the church. extent as to encourage church members to function as God's priests in the world. This is also the case in the Dutch Reformed Church. Up to the first democratic election in South Africa in 1994 there was an intimate bond between this church and the state, and to this day the Dutch Reformed Church has a very strong official hierarchy. Consequently the typical congregational structure of the church does not encourage church members to function as God's priests in the world but rather to conserve and preserve the congregation. South Africa, with its low rate of productivity and exceptionally high crime rate, would have been much better off today if the congregational structures had over the years encouraged believers in the Dutch Reformed Church to act as God's representatives in society. Should congregations wish to encourage their members to act as God's priests in the world, it will be necessary to restructure themselves from the perspective of the general priesthood of believers. Such theory and model are developed in this study. It is also shown how such a model has already been applied in a congregation of the Dutch Reformed Church. The study divides the ministerial responsibility of the believer into two categories, namely internal and external responsibility. This division enables congregations to focus on the world in stead of the conservation and preservation of the congregation as such. The study is concluded in the hope that congregations will take a critical look at the general priesthood of believers and will consider restructuring themselves so that individual believers will embrace their general priesthood in future.
D.Th.(Practical Theology)

This dissertation falls in line with work produced during the past fifteen years or so, aimed at improving our appreciation of late medieval/early Tudor English Drama. The approach is based especially on looking at the rapport likely to be achieved between audience and players (and via the players, with the playwrights), in actual performance. Attention is given to the permanent modes of human thought, that are unaffected by the ephemeralities of a particular period; attention is therefore drawn to the traps that may mislead the unwary twentieth-century critic, and some new insights are offered into the purposes of the playwrights. Several cycle plays are treated, together with two of the moralities and two interludes. The point is made that these playwrights showed a considerable mastery of the possibilities inherent in drama, as is demonstrated by the provision for achieving rapport with the audience
The reformed churches have theological and musicological criteria for their hymns, which, however, are not always unambiguous. After the introduction of the Jeugsangbundel (1984) an informal song, with informal accompaniment, entered the worship and forms a prominent part of the singing in Dutch Reformed Churches today. Some congregations compile their own volumes of songs. This study set out to identify these congregations by means of a questionnaire and evaluate the songs. Other relevant information was also required from congregations. 21 % of the respondent congregations sing unapproved songs. They have a larger percentage of young people than those singing official songs. Congregations prefer a balance of formal and informal hymns and both are sung with equal enthusiasm. The melody is the strongest characteristic of the informal song and edification the strongest of the formal hymn. The evaluation, however, shows that a considerable number of songs do not meet the required standard
Art History, Visual Arts & Musicology
M.A. (Musicology)

Text in Afrikaans
Dr. J D Vorster het gedurende sy bedieningstyd in die N.G.Kerk [1935-1978] ontwikkel en gegroei tot 'n invloedryke kerkleier. Die faktore en omstanighede wat tot sy vorming bygedra het is die onderwerp van hierdie studie. Die f eit dat hy in die Stormberge gebore en getoe is asook .karaktereienskappe wat hy van sy voorsate geerf het, was belangrike komponente in sy vorming. Boustene soos godsdiens en volksliefde het in sy ouerhuis die grondslag gele vir sy teologiese beskouings wat op universiteit ontwikkel het. Sedert 1935 is hy in die bediening verder gevorm deur pastorale werk, kerklike vergaderings en briefwisselings. Kulturele en politieke betrokkenheid asook gevangenisstraf het horn bekend gemaak en gebrei. 'n Doktorsgraad in die Kerkreg was verder die regte skoling vir die amp va.n Aktuarius - 'n pos wat met soveel deeglikheid uitgevoer is dat hy later as kerkleier erken is met sy verkiesing as Moderator.
During his ministry in the D.R.Church, dr.J D Vorster developed and grew to become an influential church leader. The subject of this study is the factors and circumstances which contributed to his forming. The fact that he was born and bred in the Stormberge as well as the characteristics he inherited from his ancestors were important components in his forming. Building stones such as religion and nationalism in his parents home laid the .foundation of his theological views which developed at university. He was further formed in his ministry through pastoral work, church meetings and correspondence. Cultural and political participation as well as imprisonment made him well-known and tough. His doctorate in church law put him on the right track for the post of Actuary - an off ice which he filled with so much efficiency that his leadership in the church was recognised with his election as Moderator.
Christian Spirituality, Church History and Missiology
Th. M. (Church History)

From discussions with the teenagers of Waverley Congregation, and their poor attendance of the worship service and catechesis, it became obvious that these members’ requirements are not be addressed. In the investigations into this problem, the world of the teenager was first of all addressed. In order to be able to bring the joyous message of the Gospel to them, one first needs to understand the world of the teenager. Otherwise preaching can quite easily be made off as irrelevant, and the unlocking of the message of the sermon into the language and situation of the teenagers cannot be achieved. This entails the first chapter. In the second chapter the focus is mainly on the worship service itself. Additional to this, attention was given to what the reformed identity of the Dutch Reformed Church entails.Attention was also given to renewal and other influences on the worship service. Renewal is not discarding or change, but should rather be thought of in terms of enrichment. Old truths and habits must be seen, used and interpreted anew in the ways of being a church, in such a way as to address the teenagers in their milieu. The third chapter contains the empirical research that was conducted. Semi-structured interviews were conducted with some teenagers from the congregation. According to this 91.67% of the teenagers normally attend church with their parents or family. This supports what has surfaced in the literature study, namely the very important influence that parents have on the spiritual forming of children. The other, very interesting, result from the empirical research was the fact that 50% of the teenagers said that they went to church to listen to the Word of God. The other 50% expressed a clear need that the sermons be simpler and more on their level. These results support the literature study, namely that a person wants to meet with God, and specifically via the sermon. One of the big needs expressed by the teenagers is to praise the Lord via contemporary music. Approximately 75% of the respondents were of the opinion that the music has to change if the worship service is to address the teenager. The question is, however, whether the music is really the mayor need, and whether it is not maybe the requirement to hear the Word of God in the language of the teenager. After all, the sermon is the heart of the Gospel, and people go to church to hear the voice of God. Finally the fourth chapter addresses a number of possibilities in order to better address the teenagers. As an experiment the evening worship service and catechesis have been combined at Cunningham Avenue. Over the last three months this has been a fruitful arrangement. The youth council and the “coffee bar parents” increases the involvement of the congregation in the Youth and Family Ministry. This follows the worship vision of the Waverley Dutch Reformed Church congregation, namely that of healthy relationships and the fact that the congregation must be a congregation for the family.
Dissertation (MA(Teologie))--University of Pretoria, 2007.
Practical Theology
unrestricted

Summaries in Afrikaans and English
Text in Afrikaans
Hierdie proefskrif is die resultaat van kwalitatiewe navorsing oor bestaande en veronderstelde teoriee en praktyke in die kerklike onderrig van die Ned. Geref. Kerk aan adolessente. 'n Teologies-refleksiewe benadering is gevolg waaruit die oortuiging na vore gekom het, dat antwoorde vir effektiewe kerklike onderrig gesoek moet word in die proses van vernuwing (agogie) wat binne elke geloofsgemeenskap plaasvind; 'n proses wat lei tot 'n bedieningsmodel wat uniek vir daardie geloofsgemeenskap is. Die vernuwingsproses sal veral in die sinode, kerkrade en gemeentes se verstaan en toepassing van kerklike onderrig moet plaasvind. Hierdie vernuwing sal uiteindelik binne die konteks van die plaaslike gemeente moet realiseer, maar dan as 'n vernuwing wat meer is as hoe die praktyk moet verander om by die teorie van die status quo aan te pas, dit sou net die status quo tot ideologie verhef. Netso min beteken vernuwing dat dit wat in praktyk werk tot norm verhef kan word, ongeag die veronderstelde teoriee of metodes daaragter, dit sou die gevaar loop van ongeoorloofde pragmatisme. Ook mag verandering en vernuwing nie met mekaar verwar word nie, want nie alle veranderinge wat aangebring word, het noodwendig enige vernuwing tot gevolg nie. In die vernuwingsproses gaan dit nie oor die greep wat die kerk op jongmense moet kry nie, maar om hulle die kans te gun om hul eie geloofsvisie in hul gemeente te ontdek; daarom vra dit 'n gedifferensieerde onderrig benadering, vanwee die differensiasie gedurende adolessensie; die kerk moet leer om die taal te praat wat in die daaglikse werklikheid van adolessente sin maak en hulle die ruimte gun om hul ervarings en vrae te kan leer verwoord in die taal van godsdiens. In die kerk se onderrig aan adolessente is geloofskommunikasie en geloofsbelewing soms belangriker as die deurgee van geloofskennis. Die ontwikkel ingsprosesse tydens adolessensie, hul geloofsvorming en die kerk- 1 ike onderrig wat hulle ontvang, bepaal grootliks hul uiteindelike geloofsvolwassenheid en spiritualiteit. Ten einde die kerk se verantwoordelikheid teenoor adolessente na te kom, sal kerklike onderrig binne die konteks van adolessensie verstaan moet word in terme van die kognitiewe, affektiewe en konatiewe ontwikkeling en behoeftes van adolessente, soos wat dit binne hul leef- en portuurgroepkonteks voorkom.
This thesis is the result of a qualitative research on theories and practices which are followed or assumed to be followed in the religious education of the Dutch Reformed Church. The research was done by means of a theological reflective approach. The study concludes that the solution for effective teaching by the church lies within the process of renewal (and change) within each congregation; a process that leads to a model of ministry that will be unique to that congregation. This process of renewal must take place in the understanding and practice of church education by the synod, church councils and congregations. Ultimately this takes place within the context of the local church. But then as a renewal that should be more than just another way to change the praxis to accommodate the status quo, for this would transform the status quo into an ideology. Renewal is likewise not a quest to sanctify that which seems to work, irrepective of the theories and methods which are implicated, this would lead to an illegal pragmatism. Nor should renewal be confused with change, for not all changes necessarily causes any renewal per se. An important aspect in this process of renewal, is not the grip that the church has on its youth, but the chance(s) they are given to discover their own religious convictions in their congregation; this needs a differentiated education approach because of the differentiation during adolescence; the church will have to learn to speak in a language which make sense in their daily reality and to give them the chance to express their own experiences and questions in the language of religion. This means that the church will have to understand their context of lifestyle and peergoup influences and accordingly address the cognitive, affective and conative aspects of religious education. In the church religious education to adolescents, communicating and experiencing religion is sometimes more important than the knowledge they should obtain. The developmental processes of adolescents, the shaping of their convictions of faith and the teaching of the church strongly influences their ultimate religious maturity and spirituality.
Philosophy, Practical & Systematic Theology
D. Th. (Praktiese Teologie)

Thesis in Afrikaans with summaries in Afrikaans and English.
Sosiale diskoerse kan moontlik 'n bepalende invloed op 'n individu se manier van lewe he. Hierdie studie bring enersyds, deur van die narratiewe gespreksbenadering gebruik te maak, 'n aantal diskoerse na vore wat op vyf wit Afrikaanssprekende mans in die Ned Geref Gemeente Vereeniging-Oos se manier van lewe 'n invloed gehad het of nog het. Die diskoerse wat deur die studie navore gebring word is: (a) 'n man is as broodwinner die primere versorger in die gesin; (b) 'n man is doelgerig en op sukses gefokus; (c) 'n man is dominant en aggressief; (d) 'n man fokus nie op emosies en verhoudings nie en (e) 'n man verander nie maklik nie. Andersyds toon die studie ook dat mans ten spyte van die sosiale diskoerse wat moontlik 'n invloed op hul lewens kon he, self alternatiewe wyses van manwees kon ontwikkel en dus nie noodwendig dlenooreenkomstig die sosiale diskoerse hoef te leef nie.
Social discourses may have a decisive influence on an individual's way of life. By means of a narrative conversational approach, this study introduces a number of discourses that had or still have an influence on five white Afrikaans-speaking men in the Dutch Reformed Congregation Vereeniging-East. The discourses are: (a) a man is as breadwinner the primary provider for the family; (b) a man is goal~oriented and focused on success; (c) a man is dominant and aggressive; (d) a man does not value emotions and relationships and (e) a man does not change easily. On the other hand the study indicates that men are able to develop alternative ways of being men in spite of social discourses influencing them.
Practical Theology
M.Th. (Pastoral Therapy)

The Dutch Reformed Church provided the theological justification for Apartheid since 1948 and contributed to discourses of racism and cultural hegemony. In this research narrative conversations were used to confront racism prevalent among many Dutch Reformed congregants. Social discourses, created through language, marginalised and oppressed people of Colour in South Africa. In this project, narrative conversations were used to deconstruct these oppressive racial discourses. Antjie Krog's book on the Truth and Reconciliation Commission's work, Country of my skull, confronted the congregants with the painful and dehumanising effects of Apartheid. Externalising conversations assisted congregants to face their guilt and the unjust discourses trapping them. In addition, this deconstruction empowered the congregants to challenge racism and cultural hegemony by living more ethical lives.
Philosophy, Practical & Systematic Theology
M. Th. (Practical Theology (Pastoral Therapy))

The purpose of this research journey was twofold: (1) to investigate the ways in which the lives of women married to clergymen have been influenced by their position in the Dutch Reformed Church and (2) to collaboratively present ways of caring and supporting these women living within this reality. Discourse analysis explored the taken-for-granted truths and power relationships that inform these women's daily lives. Fifteen women embarked on this feminist narrative participatory action research journey, not only to tell their stories but also to negotiate for change in current practices as well as their own contexts. This research journey challenges the institutional structure of the Church through narratives of hope, survival and pain, as storied in a book (Lamentations and Butterflies, 2003), that were collaboratively constructed by the women living these realities. This book and research journey offers a deeper understanding of the experience of being a clergyman's wife in the Dutch Reformed Church.
Practical Theology
M.Th. (Practical Theology)

This history which spans the period 1836 -1995, gives a picture of the Dutch Reformed Church in Zimbabwe which evolved from the missionary endeavour of the mother church in South Africa into an independent autonomous church. It is a story of Dutch (Afrikaner) piety in which the most important components are evangelisation, education and language, the whole of which was, and is still, influenced by the evangelical piety of Andrew Murray. With regard to the education of their children, the Dutch Reformed members believed that Christian education in the mother tongue was the ideal. This world view, together with the Protestant principle, that people should read and interpret Scripture for themselves, resulted in the establishment of three churches in Zimbabwe. Firstly, the Dutch Reformed Church (Synod of Central Africa), that ministers to the Afrikaans and English members of all races. Secondly, the Reformed Church of Zimbabwe that ministers to the Shona people, and thirdly the Church of Central Africa Presbyterian (Synod Malawi) that ministers to the migrant workers from Malawi. Of the three components in Dutch piety, evangelisation is regarded by the members as the most important in their missionary endeavour. This is the search for a contextual identity and illustrates how the Afrikaners in Zimbabwe experienced the reality of God in their lives. It is also a description of the interaction of the Dutch Reformed Church in Zimbabwe with the society in which it found itself. This interaction is observed to be of four types, namely, public witness, social upliftment and empowerment, the increase of social strength and the establishment of the community.
Church History