Academic literature on the topic 'Theses – Practical Theology and Missiology'

The article begins with a brief definition of “World Christianity” and elaborates three theses for conceiving the relationship between missiology and theology, the understanding and practice of Christian missions, and the teaching of missiology. I argue that outside missiology there is no theology. I also reject the separation between church history and missiology, the division between the historic churches of the West and the “mission lands” of the rest, and a narrow focus of the goal of Christian missions on conversion and church-planting. Finally, I recommend a shift from “church history” to “history of Christianity.”

The article begins with a brief defi nition of „World Christianity” and elaborates three theses for conceiving the relationship between missiology and theology, the understanding and practice of Christian missions, and the teaching of missiology. I argue that outside missiology there is no theology. I also reject the separation between church history and missiology, the division between the historic churches of the West and the „mission lands” of the rest, and a narrow focus of the goal of Christian missions on conversion and church-planting. Finally, I recommend a shift from „church history” to „history of Christianity.”

Abstract This report on Practical Theology in Japan begins with a biographical account of the discipline’s history and current situation. The author reviews more than 50 years of experience with homiletic and poimenic theory and practice (I.) Practical Theology is described as a component of missiology and as essentially missional (II. and III.). Protestant Practical Theology in Japan was heavily influenced by theology from German-speaking countries during the 1950 s and 1960 s, but particularly American theology gained influence, subsequently (VI.). In both cases, the inculturation of Christianity and Practical Theology proves to be a central issue (V.). The article concludes with a brief review of institutions and protagonists in Japanese Practical Theology today (VII.) and with a summary (VIII.).

Abstract The purpose of this paper is to analyse the reception of the missio Dei paradigm in the Eastern Orthodox theology of mission. We will start with a short presentation of the genesis of the concept, and we will continue with its reception in the Protestant and Roman Catholic theology, as well as in the Eastern Orthodox thinking. The paper attempts to demonstrate that the contemporary way to understand the missionary theology and practice is in accordance with the Orthodox traditional missionary theology. At the same time, the article emphasizes the fact that the reception of missio Dei is connected with the view that different ecclesiastical bodies have about church itself. The conclusion includes some practical remarks about ways of applying the concept in the contemporary ecumenical missiology and in the field of spiritual missiology.

This article explores reverse mission as practised by African Christians in Britain. The main research question is what crucial role does African identity play in African mission in Britain and how does that lead towards developing African British theology? It is argued that such a theology will help African Christians in Britain be affirmed in their cultural identity whilst at the same time reach beyond African communities in their mission engagement. African British theology is related to Black British theology in that they both take the black experience seriously for theological reflection. However, African British theology is also distinct in that it seeks to understand African identity and mission in a postmodern multicultural British society. My research methods have been as an African Practical Theologian involving active participation as well participant observation. My approach has been interdisciplinary engaging the fields of practical theology, diaspora missiology, African theology and Black theology.

Abstract Craftivism combines craft and activism. This paper contributes to the field of contemporary culture, mission, and creative making by examining the Christmas Angels project, in which local churches yarn-bomb hand-knitted angels, as an ecclesial expression of craftivism. Recipient responses to this fresh expression of Christian witness are analysed by examination of over 1,100 ‘#xmasangel’ tweets. Analysis reveals a found theology, in which angels are received with joy and surprise, understood in the context of love, experienced as a place-based gift and embody a participative making. A missiology of making is developed, reading the yarn-bombed Christmas angels as an ecclesial practice of witness in continuity with a theology of making in the Wisdom literature and ‘craft-egesis’ of mission in Acts. The research has relevance in exploring the potential of digital data in empirical ecclesial research and challenging missiology to be practical in ‘making’ a domestic turn.

Going beyond the belief-unbelief controversy in the scholarly debate about Hobbes’s theological ideas, the essays in this issue look at the philosopher’s theology as a practical science for attaining particular ends, irrespective of his religious feelings. This approach is both to reassert the seriousness of Hobbes’s discourse on theology and to show how deeply political issues are involved in the development of his theological science. From this perspective his theses on heresy turn out to be the necessary corollary of his attempt to de-legitimate clerical control over politics; while in order to answer to the Foole and solve the legitimacy enigma, Almighty God appears to be the divine icon of earthly kings rather than the Lord of a transcendent world. Likewise this issue looks at the correspondence between political theology and materialism by investigating both the new meaning of ‘Potentia Dei’ in Hobbes’s theological thought and the radical outcomes he draws with his criticism of the Cartesian argument of the Deus deceptor. On the whole, all the essays converge in highlighting the strong connection between new ideas on nature and knowledge, theological nonconformity and political science in Hobbes’s thought.

The academic discipline of biblical studies experiences an increasing tendency to engage in burning issues of our own time. The contemporary globalization of the subject – with more and stronger exponents outside its traditional Western habitat – challenges a discipline that used to be defined as a purely historical enterprise whose only purpose was that of providing textual and historical raw materials for others, such as the supposedly “real” theologians of systematic theology, practical theology, or missiology. Using examples provided by African biblical scholars who interpret biblical concepts of poverty, the article argues that the academic discipline of biblical studies has a mandate to participate in the current struggle for justice and human dignity, and to do so with its particular insights and tools vis-à-vis the biblical texts.

AbstractThis article is an effort toward practical, pastoral, theological correlation, an effort to bring together the American cultural tradition and the Christian theological tradition. Its argument develops in four cumulative theses to be explicated: (1) there is a crisis of family in the United States today; (2) what is said of family in both First and Second biblical Testaments is of no direct help in that crisis; (3) what makes a family Christian is not the slavish following of some biblical saying about family but the following of Jesus confessed as the Christ; (4) the Christian family has an important contribution to make in the contemporary crisis of family in the United States. Each thesis is developed in turn.

Thesis (PhD)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: Although there has been a significant improvement in terms of the quality of life for many South Africans since 1994, the reality for a significant portion of the population is still that of abject poverty. The South African government has made giant strides in terms of protecting the most vulnerable members of South African society through the Department of Social Development, the Department of Human Settlements, etc. The Church too, as a serious change-agent in civil society, continues to partner the government, the corporate world, and other institutions in helping to improve the quality of life for those who struggle with a daily poverty experience. In spite of the best efforts of many role-players, and the upward mobility of many people in the country, it would appear as though poverty is still a defining status for millions of South Africans. Accordingly, this study seeks to investigate the critical need for understanding the importance of the root causes of poverty as opposed to simply considering the consequences of poverty. This study therefore aims to understand how the actions of individuals (poor and non-poor) and also economic, social and political systems contribute to either poverty, or poverty eradication. The methodological framework of the study is guided by the practical theological methodology of Robert Osmer and the correlational-hermeneutic approach proposed by Jurgen Hendriks. Chapter 1 introduces the research, conceptualization and methodological orientation. Chapter 2, by means of the hermeneutical question, what is going on?, investigates and describes the socio-economic conditions in the world, Africa, South Africa, and the community of Factreton-Kensington in Cape Town, within a “quadrant” framework of economics, politics, religion and the natural environment. Chapter 3 builds on Chapter 2 and again asks the question: what is going on in the world of development? Chapter 3 also asks the question: why is it going on? Given the dialogical nature between theology and contemporary development discourse of this study, Chapter 4 asks the questions, what do the Bible and theological commentators say about poverty? and what ought to be going on? Chapter 5, building on the human rights approach of Chapter 3 and the ethic of love for one’s neighbour of Chapter 4, seeks to dialogically unlock the results that flow from Chapters 3 and 4. In Chapter 5, the questions are asked, Why is it going on? What ought to be going on? and How might we respond? Chapter 6 concludes with the researcher’s perspectives, shared themes in the theological-contemporary development discourse, and recommendations and conclusions based on the study. The central question here is around: How might we respond to poverty in South Africa? Findings indicate that a theological-contemporary development approach based on human rights and the ethic of “concrete” love for one’s neighbour, has much to offer concerning the eradication of poverty in not only South Africa, but in all poverty contexts around the world.
AFRIKAANSE OPSOMMING: Hoewel daar 'n beduidende verbetering in terme van die kwaliteit van die lewe vir baie Suid-Afrikaners sedert 1994 is, is die werklikheid vir 'n beduidende gedeelte van die bevolking nog steeds dié van uiterste armoede. Die Suid-Afrikaanse regering het reuse-vordering gemaak in terme van die beskerming van die mees kwesbare lede van die Suid-Afrikaanse samelewing deur die Departement van Maatskaplike Ontwikkeling, die Departement van Menslike Nedersettings, ens. Die Kerk as 'n ernstige verandering-agent in die burgerlike samelewing, werk ook as ‘n vennoot van die regering, die korporatiewe wêreld, en ander instellings om te help om die kwaliteit van lewe vir diegene wat sukkel met 'n daaglikse armoede ervaring te verbeter. Ten spyte van die beste pogings van baie rolspelers sowel as die opwaartse mobiliteit van baie mense in die land, wil dit voorkom asof armoede nog steeds 'n bepalende status vir miljoene Suid-Afrikaners inhou. Gevolglik poog hierdie studie om die belangrikheid van die oorsake van armoede aan te spreek eerder as om net die oorweging van die gevolge van armoede te ondersoek. Hierdie studie het dus ten doel om te verstaan hoe die optrede van individue (arm en nie-arm) en ook die ekonomiese, sosiale en politieke stelsels bydra tot armoede, of die uitwissing van armoede. Die metodologiese raamwerk van die studie is gelei deur die prakties-teologiese metodologie van Robert Osmer en die korrelatiewe-hermeneutiese benadering voorgestel deur Jurgen Hendriks. Hoofstuk 1 stel die navorsing, konseptualisering en metodologiese oriëntasie voor. Hoofstuk 2, deur middel van die hermeneutiese vraag, wat gaan aan?, ondersoek en beskryf die sosio-ekonomiese toestande in die wêreld, Afrika, Suid-Afrika, en die gemeenskap van Factreton-Kensington in Kaapstad, binne “n "kwadrant" raamwerk van die ekonomie, politiek, godsdiens en die natuurlike omgewing. Hoofstuk 3 bou voort op Hoofstuk 2 en word die vraag gevra: wat gaan aan in die wêreld van ontwikkeling? Hoofstuk 3 vra ook die vraag: Hoekom is dit aan die gang? Gegewe die dialogiese aard tussen teologie en kontemporêre ontwikkeling diskoers van hierdie studie, vra Hoofstuk 4 dus die vrae, wat sê die Bybel en teologiese kommentators oor armoede? en wat behoort aan die gang te wees? Hoofstuk 5, wat bou op die menseregte benadering van Hoofstuk 3 en die etiek van die liefde vir die naaste van Hoofstuk 4, soek om dialogiese die resultate te ontsluit wat van Hoofstukke 3 en 4 uitvloei. In Hoofstuk 5, word die vrae wat gevra, wat is die rede waarom dit aangaan? wat behoort aan die gang te wees? en hoe kan ons reageer? Hoofstuk 6 word afgesluit met die navorser se perspektiewe, gedeelde temas in die teologiese-hedendaagse ontwikkeling diskoers, en aanbevelings en gevolgtrekkings gebaseer op die studie. Die sentrale vraag hier is dus: Hoe kan ons reageer op armoede in Suid-Afrika? Bevindinge dui daarop dat 'n teologiese-hedendaagse ontwikkeling benadering gebaseer op menseregte en die etiek van "konkrete" liefde vir die naaste, het baie om aan te bied met betrekking tot die uitwissing van armoede nie net in Suid-Afrika nie, maar in alle armoede kontekste regoor die wêreld.

Thesis (MTh)--Stellenbosch University, 2014.
ENGLISH ABSTRACT: Preaching is a very important part of church ministry. The Reformed church has devoted their efforts and endeavors to the Word and preaching that delivers the Word. Therefore, homiletics has developed again and again. In classical preaching, homiletics has developed from traditional homiletics to new homiletics, even until postliberal homiletics. In these developments of homiletics, there are many parts to be dealt with regarding preaching, such as the communication between the preacher and the audience, narrative approaches in preaching, and so on. Worship as the context of preaching, however, has not been dealt with adequately in homiletics. Preaching is a part of worship and almost all preaching occurs within worship. Preaching is closely connected with worship as a whole, as well as with other parts of worship. Moreover, worship is the context of preaching. Yet, worship as the context of preaching has not been considered in homiletics in many cases. Therefore, in this study the writer indicated that worship is the important context of preaching that we should pay attention to. The relationship between worship and preaching was also dealt with. Worship affects preaching because worship as a whole is the context of preaching, which in turn is a part of that whole. In other words, worship should affect preaching and furthermore, the direction and focus of worship should affect the direction and content of preaching. Besides, preaching is defined in the worship service and clarified in the consideration of the relationship between worship and preaching. The focus of worship is God. Not only worship in the Reformed church, but also all other worship services focus on God and God‘s works. Worship is the place to reveal the glory and greatness of God, and the way that God is revealed is through preaching. Preaching, affected by the direction and focus of worship, should be God-centered. The content and purpose of preaching should be God and the glory of God. The consideration of the relationship between worship and preaching not only defines the content and focus of preaching, but can also show a new perspective about preaching. Through this consideration, the importance of the content of preaching is stressed and the importance of the form and style of preaching can be changed. Moreover, the concern of worship as the context of preaching can give a new method to criticize homiletics theories. Thus, worship is an important element as the context of preaching. Worship should always be considered in homiletics. In addition, the relationship between worship and preaching should be continually considered and studied in homiletics.
AFRIKAANSE OPSOMMING: Prediking is ‘n baie belangrike gedeelte van kerklike bediening. Die Gereformeerde kerk het baie moeite gedoen met die sentraliteit van die Woord en prediking wat die Woord verkondig. Daarom het homiletiek telkens weer en weer ontwikkel. In klassieke prediking het homilitiek ontwikkel van tradisionele homilitiek tot nuwe homilitiek, selfs tot postliberale homilitiek. In hierdie ontwikkeling van homilitiek is daar verskeie aspekte waaraan aandag gegee kan word in verband met prediking, soos die kommunikasie tussen die prediker en die gehoor, narratiewe aanslagte in prediking, ensovoorts. Aanbidding as die konteks van prediking is egter tot ‘n groot mate nog nie behandel in homilitiek nie. Prediking is ‘n gedeelte van aanbidding en byna alle prediking vind plaas binne aanbidding. Prediking hou verband met aanbidding as ‘n geheel, sowel as met die ander aspekte van aanbidding. Bowendien is aanbidding die konteks van prediking. Tog is aanbidding as die konteks van prediking in vele gevalle nog nie oorweeg in homilitiek nie. Daarom het die skrywer in hierdie studie aangedui dat aanbidding die belangrike konteks van prediking is waaraan ons aandag behoort te gee. Die verhouding tussen aanbidding en prediking is ook aangespreek. Aanbidding beïnvloed prediking aangesien aanbidding as ‘n geheel die konteks van prediking is, wat deel van die geheel uitmaak. In ander woorde, aanbidding behoort prediking te beïnvloed en verder, die rigting en fokus van aanbidding behoort die rigting en inhoud van prediking te beïnvloed. Prediking word omskryf in die erediens en maak die oorweging van die verhouding tussen aanbidding en prediking duidelik. Die fokus van aanbidding is God. Nie slegs aanbidding in die Gereformeerde kerk nie, maar ook alle ander eredienste fokus op God en God se werke. Aanbidding is die plek om die glorie en grootheid van God te openbaar en die manier waarop God openbaar word is deur prediking. Prediking, beïnvloed deur die rigting en fokus van aanbidding, behoort God-gesentreerd te wees. Die inhoud en doel van prediking behoort God en die glorie van God te wees. Die oorweging van die verhouding tussen aanbidding en prediking definieer nie slegs die inhoud en fokus van prediking nie, maar kan ook ‘n nuwe perspektief aangaande prediking bied. Deur hierdie oorweging word die belangrikheid van die inhoud van prediking beklemtoon en die belangrikheid van die vorm en styl van prediking kan verander. Verder, die kommer oor aanbidding as die konteks van prediking kan ook ‘n nuwe metode bied om homilitiese teorieë te kritiseer. Aanbidding is dus ‘n belangrike element as die konteks van prediking. Aanbidding behoort altyd in ag geneem te word in homilitiek. Verder, die verhouding tussen aanbidding en prediking behoort voortdurend in ag geneem en bestudeer te word in homilitiek.

Thesis (MTh)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: In the rites of Christian worship, various aspects are operated, and some of them seem to have opposite attributes that cannot exist at the same place and be performed at the same time. Since all the aspects are so important to worship, we cannot over-stress or exclude either one of them. The relationships between the aspects being confronted with cause tensions in worship. The aim of this thesis is to synthesize these tensions, esp. concerning fear and hospitality in worship. Fear and hospitality cannot be expressed with one perspective, because they in themselves have various aspects. Fear of God has a dimension of Mysterium Tremendum but, at the same time, it has a dimension of Fascinosum. Hospitality also has two dimensions: of God and of human beings. Thus, what is significant is to relieve the tension between fear and hospitality and the tension implied in themselves. To accomplish this goal, we endeavour to find the agent for the synthesizing the two aspects in worship so that they can stand in a dialectical relationship. We apply a Christological approach and pneumatological insights for this task. In Jesus a negative dimension of fear of God can be altered to hospitality of God while still grabbing a positive sense of fear of God in worship. Therefore, In Jesus fear and hospitality is synthesized. This synthesizing is different from blending or balancing fear and hospitality in worship just in quantity and quality for they cannot relieve the tensions. Lastly, we deal with a matter of opening and closing as a pragmatic task. The church and worship can be open for God’s hospitality, but at the same time they are closed to some for fear of God. Opening or closing in itself cannot be the solution for this contradiction. The answer for the matter of opening and closing lies in a dialectical relationship between fear and hospitality in Jesus Christ, because in Him all the tensions are relieved.
AFRIKAANSE OPSOMMING: In die rituele van Christelike aanbidding is verskeie elemente aan die werk, en dit wil voorkom asof sommige hiervan teenoorgestelde eienskappe het wat nie gelyktydig kan bestaan of uitgevoer kan word nie. Aangesien al die aspekte so belangrik is vir aanbidding, kan ons nie een van hulle oorbeklemtoon of uitsluit nie. Die verhoudings tussen die elemente gee aanleiding tot spanninge. Die doel van hierdie tesis is om die spanninge te sintetiseer, veral wat betref vrees en gasvryheid in aanbidding. Vrees en gasvryheid kan nie met een perspektief uitgedruk word nie omdat hulle uit verskeie aspekte bestaan. Vrees vir God het 'n dimensie van Mysterium Tremendum, maar terselfdertyd ook 'n dimensie van Fascinosum. Gasvryheid het ook twee dimensies: van God en van die mens. Dit is dus betekenisvol om die spanning tussen vrees en gasvryheid en die spanning binne dié aspekte te verlig. Om hierdie doel te bereik, probeer ons om die agent te vind vir die sintese van die twee aspekte in aanbidding, sodat hulle in 'n dialektiese verhouding tot mekaar kan staan. Ons wend 'n Christologiese benadering en pneumatologiese insigte vir hierdie taak aan. In Jesus kan 'n negatiewe dimensie van vrees verander word in die gasvryheid van God, terwyl die positiewe sin van die vrees vir God in aanbidding beklemtoon word. Vrees en gasvryheid word in Jesus gesintetiseer. Hierdie sintetisering verskil van die vermenging of die balansering van vrees en gasvryheid in aanbidding in die hoeveelheid en kwaliteit omdat hulle nie die spanning kan verlig nie. Ten slotte, behandel ons die aspekte van opening en sluiting as 'n pragmatiese taak. Die Kerk en aanbidding kan oop wees vir God se gasvryheid, maar op dieselfde tyd is hulle vir sommige geslote weens ʼn vrees vir God. Om oop te maak of om te sluit kan op sigself nie die oplossing vir hierdie teenstrydigheid wees nie. Die antwoord vir opening en sluiting lê net in 'n dialektiese verhouding tussen vrees en gasvryheid in Jesus Christus, want in Hom is al die spanninge verlig.

Thesis (PhD)--Stellenbosch University, 2014.
ENGLISH ABSTRACT: Korean society has experienced more severe changes in the last 50 years than in the last 500 years. The pulpit has also faced the challenges created by the socio-cultural revolution following the collapse of Korean traditional values, while authoritative and hierarchical cultures are rapidly changing as a result of westernization and political transformation. This situation has led to an acute crisis in the relationship between the hearer and the preacher in Korean services, where the Korean Presbyterian preachers still pursue an authoritarian style of preaching based on hierarchical, logical or proposition-centred preaching and argumentcentred preaching. Since the 1990s Korean Presbyterian homileticians have accepted narrative preaching as an alternative to the traditional manner. However, this narrative preaching aggravates the problematic relationship - extending the gap, falling into theological relationalism, and neglecting the identity of Jesus Christ - between the preacher and the hearer. The preaching should propose the face-to-face relationship, a participatory role in the preaching process, and interactive persuasion. In order to overcome both authoritarianism and subjectivism in the authority of preaching, this research studies the theology and homiletics of three homileticians, namely Rose, McClure and Campbell, who propose the functional community as an alternative, suggesting face-to-face relationships, fostering the congregation to participate in the whole process of preaching, and support to interpret the truth being the task of the whole community. Afterward, preaching is defined to explore the blending of the four elements (God, Bible, preacher and audience) to create a living voice, so that the four elements of preaching are reassessed and re-interpreted in terms of the “Spirit-guided community authority” in the Korean Presbyterian homiletics. Hence, Korean Presbyterian preaching, lastly, needs to consider the purpose of the preaching as “building up the functional community” homiletically, applying the doctrine of the priesthood of all believers into homiletics theologically, turning from rhetoric to theo-rhetoric, and exercising the way of power that Jesus Christ practised.
AFRIKAANSE OPSOMMING: Die Koreaanse samelewing het in die afgelope 50 jaar deur meer drastiese veranderinge gegaan as in die afgelope 500 jaar. Die preekstoel is ook uitgedaag deur die sosio-kulturele revolusie wat deur die ineenstorting van Koreaanse tradisionele waardes veroorsaak is, terwyl outoritêre en hiërargiese kulture vinnig verander vanwëe verwestering en politieke transformasie. Hierdie omstandighede het ‘n ernstige krisis veroorsaak in die verhouding tussen die luisteraar en die prediker in Koreaanse dienste, waar predikers steeds ‘n outoritêre preekstyl handhaaf wat op ‘n hiërargiese, logiese of proposisie-gesentreerde prediking gebaseer word en argument-gesentreerde prediking. In hierdie sin het Koreaanse homiletici narratiewe prediking sedert die 1990s aanvaar as ‘n alternatief tot die tradisionele manier. Dit vererger egter die problematiese verhouding – verleng die gaping, verval in teologiese relasionalisme en verwaarloos die identiteit van Jesus Christus – tussen die prediker en die luisteraar. Die prediking behoort ‘n aangesig-totaangesig verhouding, ‘n deelnemende rol in die predikingsproses en interaktiewe oorreding voor te stel. Om beide outoritarisme en subjektivisme in die outoriteit van prediking te oorkom, bestudeer hierdie navorsing die teologie en homilitiek van drie homiletici, naamlik Rose, McClure en Campbell,wat die outoriteit op die funksionele gemeenskap as ‘n alternatief plaas. Hulle stel voor aangesig-tot-aangesig verhoudings, die bevordering van die gemeenskap om in die hele proses van prediking deel te neem, en ondersteuning om die waarheid te interpreteer as die taak van die hele gemeenskap. Hierna word prediking gedefinieer deur die vermenging van die vier elemente (God, Bybel, prediker en gehoor) te ondersoek om ‘n lewende stem te skep, sodat die vier elemente van prediking herbesin en herinterpreteer word in terme van die “Gees-geleide gemeenskapsoutoriteit” in Koreaanse homiletiek. Dus behoort Koreaanse prediking laastens die doel van die prediking homileties te heroorweeg as die “opbou van die funksionele gemeenskap”, die leer van die priesterdom van alle gelowiges teologies toegepas in homiletiek, van retoriek te verander na teo-retoriek en

Thesis (MDiv (Practical Theology and Missiology))--University of Stellenbosch, 2007.
The church today, and esspecially the Reformed tradistion find itself in a situation where there is a lot of tension regarding his identity, as a Reformed Church. The post-modern world we live in set a lot of challenges regarding our faith and how we as christains should deal with our embodyment as reformed christians The church and specificaly the Dutch Reformed family are facing daily the lost of a lot off members to the fundamentalistic movements. Members whom are seekers in their fath and whom were in some way or another been challenged by a desire to take their faith to a higher level of experience, which in their lives cannot get satisfaction any more in the reformed tradition. In this thesis I will try to destinquist the balance between Reformed tradistion and Pentecostalism. The thesis will try to embodied the identity of the Reformed tradision by give an overview , look into the questions regarding reformed tradition, what does it mean to be Reformed and proud and also what Reformed use of scripture entails. Allthough it is not the first time that questions like this has been raised, because reformed in the tradition means , to change contantaniously. Pentecostalism on the other side does have a long history regarding orgin and was not just an "appearnce" in the church. The apostle Paul in the early days of the church was in a certain sence very specific obout the gifts of the Holy Spirit and the space for exploration as set out in "1 Korinthians 12." Over the years many enthusiastic movements appeared which led to a total misunderstanding of what Pauls understanding was regarding pentecotalism. Regarding Pentacostalism, and the judging of the movement , the church will have to view their concerns very strongly in terms of the following, appreciation, make accesment regarding their weakness, thoughtfullness and their plan of action. Then the paradigm shifts, ecclesiasticly and liturgical deepening are essential factors in the whole enlightenment towards a more adopting mode. To change does not necesarilly mean to throw all the norms and vallues over board, but to do so in a responsible way. The worship service become in that matter the focal point of attention, including all the elements within the service , searching for ways to improve , ad or adapt. What the worship service is and are suppose to be , a trully place where God allone are been worship and where the Holy Spirittransformes people into living witnesses. The thesis conclude with a usefull set off guidelines according to Thomas Long in his book Beyond the worship wars where he challenge the church to a more transforming way of being church of God.

Thesis (PhD)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: Following the democratic elections in 1994, many South Africans are still suffering due to the country’s inability to meet the challenges of peace-making, reconciliation and nation building, and dealing with socio-economic realities such poverty and inequality. It is in this context where “personal problems [are] becoming public issues” (Sacco, 1999:3) that the researcher posed the questions: What additional undisclosed/hidden resources can be uncovered to be utilised in meeting the challenge? How can we as practitioners in the field of community development contribute constructively to this process? One such a resource is the untapped spiritual potential of people. A focus on people’s spiritual potential will bring another dimension to people and community development and could proof invaluable in helping communities to better utilise their inner strengths and knowledge. Translated into practice, it would require an in-depth and research-based creative, non-prescriptive bottom-up approach to and knowledge of community development to prompt practitioners to acknowledge and utilise the spiritual dimension of the community development practice (cf. Weyers, 1991:130– 149; Ife, 1998:xiv). Inconceivably, notwithstanding the increased recognition of spirituality as an important dimension of working with individuals and communities, the dimension of spirituality has not been included or fully developed as an integral component of community development practices. A literature survey clearly indicated that, though traditionally the key role-players in the field of social development have been community and social work practitioners in faith-based organisations and churches alike, little or no attention is paid to spirituality in current community development literature and practice (Ver Beek, 2003:31). Confronted with this deficiency, in this study the researcher argued for a convergence of the three disciplines of (1) social work community development, (2) the newly emerging discipline of spirituality and (3) practical theology. Since practical theology recognises both the fields of spirituality and community development as basis for their praxis focusing on poverty and suffering, justice and liberation, it was further asserted that the field of practical theology offers a home for the development of an integrated framework for community development. Thus the goal of the study was threefold: - To theorise the inter-relationship between spirituality, theology and community development, building a triangular theoretical construct between the disciplines of social work, spirituality and practical theology. - To explore the practice of transforming people and communities through incorporating a spiritual dimension into an integrated community development approach. - To propose a praxis framework for the incorporation of spirituality in community development. An inter-disciplinary action research design was utilised to follow a cyclical process consisted or a preliminary literature search, and a field study which involved ‘on site’ visits (village walks) in the pilot and two sample communities, healing retreats and capacity building worksessions. Subsequently, an in-depth literature study on the topics of spirituality, community development and transformation as covered in the disciplines of social work and practical theology, was undertaken. The findings indicated spirituality as source of survival and hope; at the heart of community development (and therefore a legitimate focus of the action research project) and lastly as source of renewal for community development practitioners. Other key findings were the centrality of relationships and transformation; and the importance of a radical shifting of the focus from previous top-down problem-/project-/programme-centred models to unlocking the potential interconnectedness/relationship between God, people and creation as the core substance of participative, transformational development. These findings were utilised in the proposal for a relational praxis framework for community transformation.
AFRIKAANSE OPSOMMING: Bykans twee dekades na afloop van die demokratiese verkiesing in 1994 is daar steeds vele Suid Afrikaners wat daagliks blootgestel is aan die uitdaging om te oorleef te midde van voortgesette armoede, ongelykheid, geweld en werkloosheid – hoofsaaklik vanwee die regering se onvermoë om die uitdagings met betrekking tot sosio-ekonomiese realiteite die hoof te bied. Dit is in hierdie konteks van persoonlike probleme wat oorvloei na die arena van openbare vraagstukke (Sacco, 1999:3) dat die navorser die volgende vrae stel: Watter alternatiewe, tans onontginde, bronne is daar wat aangewend kan word om hierdie knelpunte die hoof te bied? Hoe kan praktisyns (binne die ontwikkelingsterrein) konstruktief bydra tot hierdie proses? ‘n Voorlopige literatuurstudie het daarop gedui dat spiritualiteit (van individue en gemeenskappe) een so ‘n potensiele bron van onontginde energie en potensiaal is. Indien daar binne die verband van gemeenskapsontwikkeling op die spirituele dimensie gefokus word, mag dit van ontskatbare waarde wees om mense binne gemeenskappe te help om hulle innerlike sterktes en kennis ten volle te ontwikkel. In praktyk sal dit vereis dat praktisyns die potensiaal van die spirituele dimensie erken en oop is daarvoor om spiritualteit as dimensie van gemeenskapsontwikkeling binne ‘n kreatiewe, navorsingsgefundeerde deelnemede benadering te integreer (cf. Weyers, 1991:130–149; Ife, 1998:xiv). In die lig daarvan dat daar, veral binne die dissipiline van maatskaplike werk, tot op hede min navorsing gedoen is oor die insluiting van spiritualiteit as dimensie van gemeenskapsontwikkeling en -praktyke (Ver Beek, 2003:31), is geargumenteer dat ‘n inter-dissipliere benadering, met die insluiting van die dissiplines van (1) maatskaplike werk gemeenskapsonwikkeling, (2) spiritualiteit en (3) praktiese teologie die daarstel van ‘n geskikte teoretiese raamwerk sal moontlik maak. Aangesien praktiese teologie beide die dissiplines van spiritualiteit en gemeenskapsontwikkeling erken as basis vir die praxis-fokus op armoede en sosiale geregtigheid en bevryding, is daar van die standpunt uitgegaan dat die dissipiline van praktiese teologie die geskikte die ruimte vir die ontwikkeling van ‘n geïntegreerde raamwerk vir gemeenskapsontwikkeling is. Die doel van die studie was drieledig: - Om ‘n multi-vlakkige teoretiese konstruk tussen die drie dissiplines van maatskaplike werk, spiritualteit en gemeenskapsontwikkeling daar te stel. - Om ondersoek in te stel na die praktyk van transformering van mense en gemeenskappe deur die inkorporering van ‘n spirituele dimensie in ‘n geïntegreerde gemeenskapsonwikkelingsbenadering. - Om ‘n praxis raamwerk voor te stel vir die inkorporering van spiritualiteit in gemeenskapsontwikkeling. Die inter-dissilinêre aksie navorsingsontwerp het bestaan uit verskeie siklusse wat ‘n voorlopige en diepte literatuurstudie en veldnavorsing behels het. Die veldnavorsing het ingesluit: ‘in situ’ besoeke aan die onderskeie gemeenskappe (wat deur die teikengroeplede verteenwoordig is); ‘n ‘retreat’ vir elke groep; ‘n reeks kapasiteitsbousessies en die ontwikkeling van twee gemeenskapsprojekte voorspruitend uit die navorsing. Die in-diepte literstuurstudie het gefokus op die integrering van spiritualiteit, transformering en gemeenskapsontwikkeling binne die dissiplines van maatkaplike werk en praktiese teologie. Die bevindinge van beide die veldwerk en die literatuurstudie het daarop gedui dat spiritualiteit ‘n bron van hoop en oorlewing is, dat dit tot ’n baie groot mate ‘n positiewe rol in die teikengemeenskappe speel en dat dit as ‘n bron van versterking en vernuwing vir individue en gemeenskappe kan dien. Die sentraliteit van verhoudings en transformasie was ander sleutelbevindinge, asook die fokus op ‘n totale wegkeer van tradisionele hierargiese benaderings na voetsoolvlak verteenwoordiging en inspraak ten einde die potensiële interverwantskappe tussen God, mense en die skepping as die kern van deelnemende transformerende gemeenskapsontwikkeling te kan erken en benut. Hierdie bevindinge is as riglyne vir die voorgestelde relasionele praxis raamwerk vir geïntegreerde gemeenskapstransformering gebruik.

Thesis (MTh)--Stellenbosch University, 2014.
ENGLISH ABSTRACT: The main theme of this thesis deals with young victims in sex trafficking who end up with serious emotional consequences during their developing years. The young victim trapped in the sex trade, has to deal with problems that other youths who are not in these situations do not face. Sex trafficking is a phenomenal problem world-wide. Literature study shows that up to 50% of victims are juveniles. Chapter 1 is an overview of this problem, while chapter 2 defines the conceptual understanding of slavery, human trafficking and prostitution. These concepts are then applied to sex trafficking. The agreements are also highlighted and then the causes and consequences of sex trafficking are discussed. Chapter 3 focuses on the discussion of the development of adolescent sexuality, including a reference to the development of the youth’s identity. The effect on the sex trade victims is shown by the victims’ stories. This is particularly relevant to the developmental phases of the adolescent when he/she is still trying to find out who they are and where they fit in, in life. After hearing these stories, there is a factor which cannot be denied. This factor is that trauma is a part of a victim’s life even after he/she is saved. This should be addressed in various ways for any healing to take place. Chapter 4 emphasises human dignity and sex trafficking. The researcher also seeks to provide a theological perspective of this problem. Therefore, a theological response to human dignity is offered. Chapter 5 focuses on human rights with regard to human dignity. President Zuma signed a new law in 2013 that focuses on combating trafficking specifically. The rights of the adolescent are emphasised. Recent events in Africa, where adolescent girls were kidnapped from their hostel by soldiers, are highlighted. An outcry, “Bring back our girls”, from the general public and the political arena arose from this incident. This research has shown the impact of sex trafficking, not only on the victim, but also on families, friends, churches, communities and governments. The quest for peace, hope, equality and human dignity in the context of sex trafficking is highlighted. Based on the literature review and findings, the researcher makes some conclusions and recommendations in chapter 6. Following the recommendations, it should be the objective of governments, communities, churches, families and friends to take action and get actively involved to combat sex trafficking that destroys youths’ lives.
AFRIKKANSE OPSOMMING: Die sentrale tema van hierdie literatuurstudie handel oor jeugslagoffers wat in sekshandel beland, met regstreekse emosionele gevolge tydens hulle ontwikkelingsjare. Die jeugslagoffer wat in sekshandel vasgevang is, het derhalwe te doen met probleme wat ander jeugdiges wat nie in sodanige situasies vasgevang is nie, vryspring. Sekshandel is wêreldwyd ʼn fenominale probleem. Literatuurstudie toon dat tot 50% van slagoffers jeugdiges is. In hoofstuk 1 word ʼn oorsig oor hierdie problematiek gegee, terwyl hoofstuk 2 die konseptuele en omskrywende verstaan van slawerny, mensehandel en prostitusie uiteensit. Hierdie konsepte word dan toegepas op sekshandel. Die ooreenkomste word voorts uitgelig en vervolgens word die oorsake en gevolge van sekshandel bespreek. Hoofstuk 3 fokus op die ontwikkeling van die adolessent se seksualiteit met onder meer ʼn verwysing na die jeug se identiteitsontwikkeling. Verhale van slagoffers word aangebied wat die effek toon wat sekshandel op die slagoffers het. Dit is veral van toepassing op die ontwikkelingsfases van die adolessent, wanneer hy/sy nog probeer uitvind wie hulle is en waar hulle in die lewe inpas. Na aanleiding van hierdie verhale word ʼn faktor beklemtoon wat nie vermy kan word nie. Hierdie faktor is dat trauma deel van ʼn slagoffer se lewe is selfs nadat hy/sy gered is. Dit moet aangespreek word op verskeie wyses indien daar enige vorm van heling kan plaasvind. Die literatuurstudie plaas in hoofstuk 4 klem op menswaardigheid en sekshandel. Die navorser poog dan ook om ʼn teologiese perspektief op hierdie hele problematiek te bied. Derhalwe word ʼn teologiese respons op menswaardigheid aangebied. Hoofstuk 5 fokus op menseregte met betrekking tot menswaardigheid. Die nuwe wet wat in 2013 onderteken is deur President Zuma en wat spesifiek fokus op die bekamping van mensehandel, word bespreek. Die regte van die adolessent waarop hy/sy kan aanspraak maak, word ook beklemtoon. Onlangse gebeure wat in Afrika plaasgevind het waar soldate adolessente meisies uit hulle koshuise ontvoer het word uitgelig. ʼn Kreet, ʺBring back our girlsʺ het as gevolg van hierdie insident, wêreldwyd by die algemene publiek en in die politieke arena ontstaan. Hierdie navorsing sluit ten nouste aan by hierdie ontsteltenis en wys daarop dat nie net die slagoffers se lewe verwoes word nie, maar ook dié van families, virende, gemeentes,gemeenskappe en regerings. Daar is dus ʼn soeke na vrede, hoop, regverdigheid, gelykheid en menswaardigheid. Op grond van die literatuurstudie en bevindinge, maak die navorser in hoofstuk 6 ʼn paar gevolgtrekkings en aanbevelings. Na aanleiding van die aanbevelings, behoort dit die doelwitte van die regering, gemeenskap, gemeentes, kerke, families en vriende te word om aktief op te tree en betrokke te raak om sekshandel te bestry wat die jeug se lewe verwoes.

Thesis (MTh)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: This research endeavors to make a more satisfactory connection between the text and sermon by utilizing the speech act theory (SAT). In the light of SAT, the movement from text to sermon is neither simply to be viewed as finding timeless principles, meanings, big ideas from Scripture nor to emphasize a human experience in the modern world to serve as a re-narration of the text. Rather, the homiletical bridge in SAT has to be considered as the performative action of the text itself. The essence of interpretation in preaching is therefore to recognize the illocutionary act in Scripture. In SAT, the illocutionary act creates the meaning as well as the perlocutionary action. This is the center of the effort in order to build a more satisfactory bridge between text and sermon. Obviously, the SAT can directly serve the Reformed Confessions in which the living Triune God is still speaking through the Scripture in the present. The Spirit is the enabler of a disclosure of the autonomous and meaningful action of the Bible. The Spirit has continually enabled the Christian community to understand and to enact the Scripture in the context of the common life of the Christian community. This means that the Bible is not given to be exegeted in academic isolation, but to be performed by the people of God. Perhaps, when the preacher proclaims the re-illocutionary preaching, he/she will encounter an unexpected manner of sermon. However, this creative preaching generates unexpected reality through the Bible in which the Spirit gives the energy to accomplish this alternative reality. This should offer practical guidelines for performing individual faith and generating social capital. That event is proclaimed (performed) as the living Word of God for modern man.
AFRIKAANSE OPSOMMING: Hierdie navorsing beoog om ‘n meer bevredigende konneksie te maak tussen teks en preek deur gebruik te maak van die sogenaamde “Speech Act Theory”, oftewel Spraak Handeling Teorie [SHT]. In die lig van die SHT is die beweging vanaf teks na preek nie net om klem te lê op onveranderde beginsels, opinies, waardevolle betekenisse van die Woord of ondervindinge van menslike ervaring in die moderne wêreld om as ‘n herskrywing van die teks te dien nie, maar eerder moet die homilitiese brug gesien word as die manifestering van die teks self. Die primêre fokus van interpretasie is hiervolgens dus om die performatiwe funksie van die Woord te herken. Volgens die SHT skep die performatiewe funksie die betekenis sowel as die performatiewe aksie. Bogenoemde uitgangspunte vorm die middelpunt van aksies wat geneem word om te verseker dat ‘n aanvaarbare brug gebou word tussen prediking en teks. Dit wil voorkom asof die SHT die Gereformeerde Belydenis kan dien, aangesien die Lewende, Drie-enige God volgens hierdie belydenis nog steeds deur die Woord praat in die teenwoordige tyd. Hiervolgens is die Gees van God ‘n fasiliteerder van die onafhanklike en betekenisvolle openbaring van die Bybel. Die Gees van God het volgens hierdie belydens voortdurend die Christen gemeenskap gelei om die Woord te verstaan en om dit uit te voer in die konteks van die normale Christen gemeenskap. Dit beteken dat die Bybel nie gegee is om bloot in isolasie akademies uitgelê te word nie, maar om uit-gevoer te word deur die gemeenskap van God. Predikers wat die performatiewe boodskap van die Skrif binne die kragveld van hierdie gemeenskap preek, mag op verrassende wyses anders preek. Hierdie kreatiewe styl van prediking genereer ‘n onverwagse realiteit, in ooreenstemming met dit wat die Bybel deur die Gees van God intendeer om uit te voer (“perform”). Hierdeur word individuele geloof, maar ook die verrykking van die gemeenskap gedien.

Thesis (MTh)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: This research begins from the concern of the Korean Presbyterian Church about the tension between affirming and rejecting attitudes toward the world. The tension between these two attitudes regarding the world is also evident in the homiletical situation. The affirming attitude secularizes the message of the gospel through “positive-thinking” and “possibility-thinking”. Contrary to this, the attitude of rejecting the secular minds makes moral instruction or societal reform the primary focus of the message. However, congregants who hear the message are not only in the church, but also live in a secular society. To Christians, a balanced perspective on the world is required in the sense of that to deny the world is to deny the grounds of their life, and to affirm the world is to lose their distinctive identity. In chapter 1, this research states the problems faced by the Korean Presbyterian Church. It is described in terms of the tension between keeping the church‟s distinctive identity and performing God‟s command. On the one hand, preachers must enter deeply into Korean culture in order to preach the gospel. On the other hand, the church must be distinguished from the surrounding culture to display its distinctive identity. Chapter 2 depicts contemporary people living in the world in terms of three notions: individualism, the pursuit of happiness, and consumerism. In chapter 3, this researcher describes the coming together of these characteristics and narrative preaching. In the development process of narrative preaching, the core motive is popularity. In the religious market, the main interest of the church has been popular satisfaction. Today‟s sermon has fallen into consumerism through being ruled by the notion of congregational preference. When people come to the church they want to hear the hopeful message from the pulpit. The pulpit has been moralized through ignoring congregations‟ needs, and secularized with a consumer ideology. Preachers should restore the eschatological perspective in order to overcome consumerism and deliver true hope to congregations. In chapter 4, the researcher portrays Christians as resident aliens on a journey through the world, and their gathering as a colony helping pilgrims to complete their journey. This world is not home to Christians who are living as resident aliens. Christians are those who are journeying toward the Promised Land. Their gathering as a colony has covenantal, communal, and alternative characteristics. To Christians as resident aliens living in this world, hope is to proclaim that God is ruling this world and Jesus will come again with the Promised Land. Therefore, in chapter 5, the researcher suggests to the Korean Presbyterian preachers that prophetic preaching is the best way to deal with the tension between “the already and not yet” of the kingdom of God. Prophetic preaching has simultaneously both prophetic and pastoral functions. Preachers cannot be prophetic without fulfilling their pastoral function, and vice versa. Because of this, the prophetic voice is the language of hope, and also the language of compassion. Prophetic preachers offer hope to people in despair, and change the apathetic world through the language of compassion. Therefore, prophetic preaching delivers hope in a paradoxical situation, deals with ethical issues from an eschatological perspective, and heals the church from amnesia through repeatedly and continuously speaking about the covenant and the shared memory and story of the faith community.
AFRIKAANSE OPSOMMING: Hierdie navorsing begin met die besorgdheid van die Koreaanse Presbiteriaanse Kerk rakende die spanning tussen die houdings van bevestiging en verwerping jeens die wêreld. Die spanning tussen hierdie twee verskillende houdings teenoor die wêreld is ook sigbaar binne die homiletiese situasie. Die bevestigende houding sekulariseer die boodskap van die Evangelie deur te fokus op “positiewe denke” en “moontlikheidsdenke”. Hierteenoor maak die houding wat sekulêre idees verwerp, morele onderrig of maatskaplike hervorming die primêre fokus van die boodskap. Gemeentelede wat die boodskap aanhoor is egter nie net in die kerk, maar ook deel van die sekulêre samelewing. Christene benodig ʼn gebalanseerde perspektief op die wêreld in die opsig dat die ontkenning van die wêreld, die ontkenning van die rede vir hul bestaan is, en die bevestigende houding jeens die wêreld die verloor van hul eiesoortige identiteit veronderstel. In hoofstuk 1 word die probleme wat die Koreaanse Presbiteriaanse Kerk in die gesig staar bespreek. Dit word beskryf in terme van die spanning tussen die behoud van die kerk se eiesoortige identiteit en die uitvoer van God se opdrag. Aan die een kant moet predikers diep in die Koreaanse kultuur indring om die evangelie te verkondig. Aan die ander kant moet die kerk van die omringende kultuur onderskei word ten einde sy eiesoortige identiteit te vertoon. Hoofstuk 2 stel kontemporêre mense wat in die wêreld leef in terme van deur drie fases voor: individualisme, die nastrewing van geluk, en verbruikersgesindheid. In hoofstuk 3 beskryf die navorser die verband tussen hierdie eienskappe en narratiewe prediking. In die ontwikkelingsproses van narratiewe prediking is gewildheid die kern-motief. Vanuit ʼn godsdienstige perspektief was populêre tevredenheid vir die kerk van wesenlike belang. Vandag neig prediking tot ʼn verbruikersgesindheid wat deur die idee van gemeentelike voorkeur oorheers word. Wanneer mense kerk toe kom wil hulle die boodskap van hoop vanaf die kansel hoor. Prediking word egter ʼn morele les, en met ʼn verbruikersideologie gesekulariseer omdat gemeentes se behoeftes geïgnoreer word. Predikers moet die eskatologiese perspektief herstel ten einde die verbruikersgesindheid te oorkom en ware hoop aan gemeentes te verkondig. In hoofstuk 4 word Christene as vreemdelinge op reis deur die wêreld beskryf, en hul samekoms as ʼn kolonie wat pelgrims help om hul reis te voltooi. Hierdie wêreld is nie Christene, wat as vreemdelinge woon, se huis nie. Christene is mense wat op reis is na die Beloofde Land. Hulle vergader as ʼn kommunale en alternatiewe kolonie wat binne ʼn verbond bestaan. Vir Christene, wat as vreemdelinge in die wêreld leef, is hoop die verkondinging van God se heerskappy in die wêreld, en Jesus se wederkoms met die Beloofde Land. Derhalwe het die navorser in hoofstuk 5 voorgestel dat Koreaans Presbiteriaanse predikers op profetiese prediking moet fokus om die spanning tussen “die alreeds en die nog nie” van die koninkryk van God te hanteer. Profetiese prediking het gelyktydig beide profetiese en pastorale funksies. Predikers kan nie profetiese wees sonder om „n pastorale rol te vervul nie, en omgekeerd. As gevolg hiervan is die profetiese stem die taal van hoop en medelye. Profetiese predikers bied hoop aan mense in wanhoop, en verander die apatiese wêreld deur die taal van medelye. Profetiese prediking bring daarom hoop in ʼn paradoksale situasie, fokus op etiese kwessies vanuit ʼn eskatologiese perspektief, en genees die kerk van geheueverlies deur herhaaldelik en aanhoudend die verbond, en die gedeelde herinneringe en storie van die geloofsgemeenskap te beklemtoon.

Thesis (DTh)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: This dissertation has sought to examine how a post-foundationalist approach to Practical Theology might look. This was done through a critical appraisal of the paradigms of foundationalism and non-foundationalism. These paradigms were explored in their historical context and development to illustrate the defining differences and features of both. The researcher then explored Practical Theology in its historical development to examine whether it has moved beyond foundationalism. This was further done by examining the last three decades of Practical Theology by a comparison of methodologies currently proposed. It emerged that, in many ways, Practical Theology has moved beyond the paradigm of foundationalism. This was seen in its affirmation of the local context, its use of a correlational hermeneutic and the pastoral cycle. These areas were then fleshed out in further detail in an attempt to delineate a truly non-foundationalist Practical Theology. A missional perspective on Practical Theology became an entry point into detailed discussions with regard to context, as well as to how the various sources of the correlational hermeneutic can best be understood in a post-foundationalist world, in light of the post-modern critique. These unique features are indeed central to a post-foundational approach to doing Practical Theology.
AFRIKAANSE OPSOMMING: Hierdie proefskrif het gepoog om na te vors hoe ʼn post-foundationalistic benadering tot Praktiese Teologie daar sou uitsien. Dit behels ʼn kritiese beoordeling van die foundationalism en nie-foundationalism paradigmas. Hierdie paradigmas is in hul historiese konteks en ontwikkeling ondersoek om die bepalende verskille en kenmerke van albei te illustreer. Daarna het die navorser Praktiese Teologie in sy historiese ontwikkeling ondersoek om vas te stel of dit verby foundationalism beweeg het. Dit is gedoen deur na die laaste drie dekades van Praktiese Teologie se ontwikkeling te kyk en ʼn vergelyking te tref tussen die verskillende benaderings tot die vak. Dit het geblyk dat Praktiese Teologie in vele opsigte buite die paradigma van foundationalism beweeg het. Dit word duidelik as daar gekyk word na sy bevestiging van die plaaslike konteks, sy gebruik van ʼn korrelasie (correlational) hermeneutiek en die pastorale siklus. Hierdie areas is toe aangevul met verdere detail in ʼn poging om ʼn ware nie-foundationalistic Praktiese Teologie uit te beeld. ʼn Missionale perspektief op Praktiese Teologie het ʼn aansluitingspunt vir uitvoerige besprekings met betrekking tot konteks geword, asook tot hoe die verskeie bronne van die korrelasie hermeneutiek die beste verstaan kan word in ʼn post-foundationalistic wêreld, veral in die lig van die post-moderne kritiek. ʼn Missionale perspektief staan sentraal tot ʼn post-foundational benadering in Praktiese Teologie.