Dissertations / Theses on the topic 'Theses – Practical Theology and Missiology'

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.

Thesis (PhD)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: The ministry of preaching is related not only to speaking, but also to hearing, as faithful preaching is dependent on faithful listening, which means listening to both the Scripture and a sermon. Although faithful listening is very important, the field of homiletics seems to focus more on the study of speaking than on the study of listening. However, through the rapid development of the communication technology, contemporary hearers’ way of hearing is changing as never before. Thus, contemporary preachers need to consider the changed way of hearing and faithful listening to the ministry of the Word. The new hearing or contemporary people’s new way of communication is caused by the secondary orality or audiovisual culture. Contemporary people, especially the younger generation, are affected by the secondary orality culture rather than by the Gutenberg system or the print culture. However, most Korean preachers belong to print culture era as regards communication because of a synergy between the Korean authoritarian context and the characteristics of cognitive propositional preaching. On the other hand, contemporary hearers’ patterns of thought and ways of communication belong to the secondary orality culture. Consequently, hearers struggle to listen to a sermon. The contemporary church, especially the Korean Church, has undergone a crisis because of the problem of the hearkening to a sermon. Nevertheless, the secondary orality culture can offer contemporary preachers a good opportunity for preaching because there is a greater resemblance to the aural orality culture of the early Christian community than to the Gutenberg era. According to Romans 10:17, “Faith cometh by hearing and hearing by the word of God,” but many preachers have overlooked the importance of this “hearing.” As a result, preachers’ readings of Scripture concentrate on self-centred information and human selfish experience. Preachers would preach without hearing the Word of God, thus, from time to time, hearers cannot hear the word of God in the preaching. In order to solve the problem, the preachers’ text readings need to move toward a hermeneutics of hearing so that they can learn from the early Christian community and the Reformation. Moreover, contemporary hearers, as individual consumers, need to change from hearers of a sermon to hearers as disciples, who have Christopraxis in the community of Christ. Hearers, as disciples, need to be trained in holistic small groups as the framework of cultural linguistic preaching, so that they may listen faithfully to a sermon as the words of God. Furthermore, hearers’ faithful listening can lead to good preaching, so that the listening and preaching mutually edify each other. Thus, contemporary preachers need the integration of preaching and discipling for faithful listening to the words of God.
AFRIKAANSE OPSOMMING: Die preekbediening staan nie slegs in verband met die spreek van woorde nie, maar ook met die hoor daarvan, want gelowige prediking is afhanklik van ‘n gelowige gehoor, wat beteken die luister na die Woord asook na ‘n preek. Alhoewel gelowige luister baie belangrik is, blyk dit dat die veld van die hermeneutiek meer op ‘n spreek van woorde fokus as op ‘n studie van luister. Maar, deur die snelle ontwikkeling van die kommunikasie-tegnologie, verander vandag se luisteraars se manier van hoor soos nog nooit tevore nie. Dus, hededaagse predikers moet die gewysigde manier van luister, asook die gelowige luister na die bediening van die Woord, in ag neem. Die nuwe luister, of huidige mense se nuwe manier van kommunikeer, word veroorsaak deur die sekondêre oraliteit, of audiovisuele kultuur. Moderne mense, veral die jonger geslag, word eerder geraak deur die sekondêre oraliteitskultuur as deur die Gutenberg stelsel of die drukkerskultuur. Die meeste Koreaanse predikers behoort egter tot die drukkers-kultuur in soverre dit kommunikasie behels vanweë ‘n sinergie tussen die Koreaanse autoritêre konteks en die eienskappe van kognitiewe, voorskriftelike prediking. Daarenteen, hoort moderne luisteraars se patrone van denke en wyses van kommunikeer by die sekondêre oraliteitskultuur. Dus sukkel toehoorders om na ‘n preek te luister. Vandag se kerk, veral die Koreaanse Kerk, beleef ‘n krisis as gevolg van die probleem van die luister na ‘n preek. Nietemin, die sekondêre oraliteitskultuur kan aan predikers ‘n goeie geleentheid bied vir prediking, want daar is ‘n groter ooreenkoms met die gehoorkultuur van die vroeë Christen gemeenskap, as met dié in die Gutenberg era. Romeine 10:17 lees: “Die geloof kom dus deur die prediking wat ‘n mens hoor, en die prediking wat ons hoor, is die verkondiging van Christus,” maar baie predikers misken die belangrikheid van hierdie “hoor.” Gevolglik konsentreer predikers se lees van die Woord op self-gesentreerde inligting en ervaring. Predikers preek dus sonder om die Woord van God te hoor; daarom kan toehoorders soms nie die Woord van God in die prediking hoor nie. Om dié probleem op te los, moet die predikers se lees van ‘n teks beweeg na ‘n hermeneutiek van hoor, sodat hulle kan leer van die vroeë Christengemeenskap en die Hervorming. Verder, moet moderne hoorders, as individuele verbruikers, verander van luisteraars na ‘n preek, na hoorders as dissipels wat die Christen praktyk in die gemeenskap van Christus beoefen. Hoorders, as dissipels, moet in holistiese klein groepe opgelei word om as die raamwerk van kultureel-linguistiese prediking te dien, sodat hulle gelowig kan luister na ‘n preek, as God se woorde. Bowendien, hoorders se gelowige luister kan lei tot goeie prediking, sodat die luister en prediking mekaar opbou. Dus, vandag se predikers benodig die integrasie en ook navolging van prediking vir die gelowige luister na God se woorde.

Thesis (PhD)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: The aim of this study is to develop outlines for preaching which is serious about the reality of some people’s experiences of powerlessness within a success‐driven society in which the preaching occurs. These outlines were developed by means of a practical‐theological investigation which took into account some tendencies that were identified during the analyses of a number of sermons and daily devotions. These analyses were done by utilising a theory which was developed by taking into account the experiences of powerlessness of some people. Correlations between the relevant tendencies and the presuppositions and consequences of certain strategical approaches in the church were sought to establish whether possible causes for such tendencies in response to sermons may be found in the strategical approaches. The relevant strategic approaches can be traced back to the American context which is influenced by the success motive of the American dream and the corporate ideology. The presuppositions and consequences of the relevant strategical approaches which correlate with the tendencies that were identified during the analyses of sermons, concern images of God, conceptions about the congregation, ways of using Scripture and preachers’ understanding of their identity. A search was done, in the light of the gospel, to find alternatives for the relevant presuppositions and consequences in order to develop the desired outlines. These alternatives that the gospel offer are of such a nature that the outlines have preaching in mind which comfort, confront and invite to new perspectives in the light of God’s acts and his involvement with people, and are less concerned with controlling or establishing means of controlling, than is the case with the sermons and daily devotions that were analysed.
AFRIKAANSE OPSOMMING: Hierdie studie het ten doel om rigtingwysers te ontwikkel vir prediking wat die realiteit van sommige mense se ervarings van magteloosheid ernstig opneem te midde van ’n suksesgedrewe samelewing waarbinne die prediking plaasvind. Die rigtingwysers is ontwikkel deur middel van ’n prakties‐teologiese ondersoek waartydens rekening gehou is met sekere tendense wat geïdentifiseer is tydens die analise van ’n aantal preke en dagstukkies. Die analises is gedoen aan die hand van ’n teorie wat ontwikkel is met inagneming van sommige mense se ervarings van magteloosheid. Daar is verder gepoog om raakpunte te identifiseer tussen die betrokke tendense en die voorveronderstellings en konsekwensies van sekere strategiese benaderings binne die kerk om sodoende aan te dui dat die betrokke strategiese benaderings moontlike oorsake van sekere tendense by preke inhou. Die betrokke strategiese benaderings kan in ’n meerdere of mindere mate teruggevoer word na die Amerikaanse konteks waar hulle deur die sukses‐gedrewenheid van die Amerikaanse droom en die korporatiewe ideologie beïnvloed is. Die voorveronderstellings en konsekwensies van die betrokke strategiese benaderings wat raakpunte toon met die tendense wat by preke geïdentifiseer is, het te doen met Godsbeelde, opvattings oor die gemeente, maniere van Skrifgebruik en predikers se verstaan van hulle identiteit. Daar is verder, in die lig van die evangelie, gesoek na alternatiewe vir die betrokke voorveronderstellings en konsekwensies ten einde die verlangde rigtingwysers te ontwikkel. Die alternatiewe wat deur die evangelie gebied word, is sodanig dat die rigtingwysers prediking in gedagte het wat tot ’n groter mate troos, konfronteer en uitnooi tot nuwe perspektiewe in die lig van God se handelinge en sy betrokkenheid by mense en minder daarop ingestel is om beheer uit te oefen of om maniere te probeer bied waardeur beheer verkry kan word as wat die geval was by die preke en dagstukkies wat geanaliseer is.

Thesis (PhD)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: This study investigates the relevance of Pastoral Caregivers (PCGs) in the Nigerian hospital context from a pastoral theological perspective. It argues that illness is a reality that confronts all humanity at certain times. It brings untold pain and suffering to the afflicted, physically, emotionally, psychologically and spiritually. As such, wholeness and health are some of the most important concerns of Nigerians and the global community as demonstrated by the Millennium Development Goals (MDGs) of the United Nations (UN). The Nigerian quest for wholeness is a search for meaning, significance, and purpose in life especially in illness, pain and suffering. This search involves questions about God’s involvement in suffering. For this reason, illness comprises a complex reality that defies easy remedy. However, affected persons often seek remedy in the hospital. But research shows that the medical model, despite its benefits, has limited capacity to fulfil the human quest for meaning. Also, the Draft Health Policy for Nigeria (DHPN) (2005:np) and National Strategic Health Development Plan (NSHDP) 2010-2015 (2010:5) has also stated that the health system of Nigeria is poor and Nigeria is not “on track towards significant improvement in meeting the health expectation of its people inclusive of achieving the health MDGs” (NSHDP 2010:10). However, the NSHDP 2010-2015 (2010:11) has also stated that a purposeful reform of the national healthcare delivery system is necessary for strengthening the weak and fragile national health delivery system and improving its performance towards achieving quality caregiving and quality of life. In line with these Ministry of Health reform plans, this study argues that such healthcare reforms should necessarily include pastoral caregivers (PCGs) as valuable and a necessary human resource for health, partnership for health and research. Religion and spirituality (the domain of pastoral care) have been put forward as best responding to many people’s quest for meaning. Consequently, this research has employed a practical theological methodology. Within this methodology a postfoundationalist paradigm according to Park (2010) has been utilised. In this regard, the structure of the chapters is aligned with the four tasks of practical theology as proposed by Osmer (2008). It further utilised relevant literature in the fields of theology, medicine and other social sciences from within Nigeria, Africa and beyond. It has been argued that the absence of meaningful pastoral care dimension is a significant weakness of the medical model as practised in Nigeria. It is inconsistent with the promotion of the health of patients and the community which the Nigerian Code of Medical Ethics (2004) articulates as the goal of medicine in Nigeria. It is also inconsistent with the holistic view of Nigerians on illness. Additionally, it is not consistent with the National Policy on Private Partnership for Health in Nigeria (NPPPHN) (2005) declaration that “alternative health providers, whose practices are of proven value, shall be encouraged and supported as frontline of health care provision for many people”. As the above Nigerian policies on health suggest – and this is also the position of this study – illness demands a holistic and multidisciplinary approach to combat it. This study has established that pastoral care embodies a vision of wholeness which resonates with the Nigerian holistic view of life whose practices are of proven value. Therefore, the inclusion of the PCG with a holistic theological approach into Nigerian hospital care could contribute to holistic and quality care of patients in hospitals. They could contribute towards the implantation of the NSHDP 2010-2015. This study is strongly motivated by the fact that human beings are made in the image of God and deserve love, respect for their values and desires, and dignity especially in the face of illness and suffering. Therefore, it recommends that hospitals and clinics in Nigeria should of necessity include PCGs in their hospitals and on their clinical team, as well as provide basic training for all members of the medical team in the pastoral assessment of patients.
AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die relevansie van pastorale versorgers (PV’s) in die Nigeriese hospitaalkonteks vanuit ’n pastoraal-teologiese perspektief. Daar word geargumenteer dat siekte ’n realiteit is wat die hele mensdom op bepaalde tye affekteer. Dit veroorsaak ongekende pyn en lyding vir die sieke, hetsy fisies, emosioneel, sielkundig of geestelik. Gevolglik is heelheid en gesondheid van die belangrikste oorwegings vir Nigeriërs, asook die globale gemeenskap, soos duidelik blyk uit die Verenigde Nasies se Millenniumontwikkelingsdoelwitte. Die Nigeriese strewe na heelheid is ’n soeke na betekenis, belangrikheid en sin in die lewe, veral in tye van siekte, pyn en lyding. Hierdie soeke betrek ook vrae oor God se rol in lyding. Om hierdie rede behels siekte ’n komplekse realiteit waarvoor daar geen maklike oplossing is nie. Siekes soek egter oplossings in die hospitaal. Navorsing bewys desnieteenstaande dat die mediese model, ten spyte van die voordele daarvan, beperkte kapasiteit het om die menslike soeke na betekenis te vervul. Nigerië se konsep-gesondheidsbeleid, die Draft Health Policy for Nigeria, of DHPN, (2005) en strategiese gesondheidsontwikkelingsplan, die National Strategic Health Development Plan, of NSHDP 2010-2015, (2010:5) stel dit verder dat die gesondheidstelsel in Nigerië swak is en dat die land nie op koers is na beduidende verbeterings in die voldoening aan die gesondheidsvereistes van sy mense gedagtig aan die gesondheidsbepalings van die Millennium-ontwikkelingsdoelwitte nie (NSHDP 2010:10). Die NSHDP 2010-2015 (2010:11) stel dit ook dat ’n doelmatige hervorming van die nasionale gesondheidsorgvoorsieningstelsel nodig is om die swak en breekbare nasionale gesondheidsvoorsieningstelsel te versterk en die werking daarvan te verbeter ten einde gehaltesorg en lewensgehalte te verseker. In lyn met die hervormingsplanne van die gesondheidsministerie, stel hierdie studie dit dat sodanige gesondheidsorghervormings noodwendig PV’s moet insluit as waardevolle en noodsaaklike menslike hulpbron vir gesondheid en vennootskap vir gesondheid en navorsing. Religie en spiritualiteit (die domein van pastorale sorg) is al gestel as uiters geskikte respons op mense se soeke na betekenis. Gevolglik het die navorsing ’n praktiese teologiese metodologie gebruik. Binne hierdie metodologie is gebruik gemaak van ’n post-fondamentalistiese paradigma volgens Park (2010). In hierdie verband is die struktuur van die hoofstukke belyn met die vier take van praktiese teologie soos voorgestel deur Osmer (2009). Verder word gebruik gemaak van relevante literatuur in die teologie, mediese wetenskap en sosiale wetenskappe van binne Nigerië, Afrika en verder. Dit word gestel dat die afwesigheid van ’n betekenisvolle pastoralesorgdimensie ’n beduidende swakheid is van die heersende mediese model wat in Nigerië geld. Dit is nie in pas met die bevordering van die gesondheid van pasiënte en die gemeenskap wat gestel word as die doel van die mediese wetenskap in Nigerië volgens die Nigeriese kode vir mediese etiek (2004) nie. Dit is ook nie in pas met Nigeriërs se holistiese beskouing van siekte nie. Verder is dit nie in pas met die nasionale beleid oor privaat gesonheidsvennootskappe in Nigerië, die National Policy on Private Partnership for Health in Nigeria, of NPPPHN (2005) nie, waarin dit gestel word dat alternatiewe gesondheidsverskaffers wie se praktyke as waardevol bewys is, aangemoedig en ondersteun sal word as voorste linie van gesondheidsorgverskaffing aan baie mense. Soos die bogenoemde Nigeriese beleide oor gesondheid voorhou – en dit is ook die posisie van hierdie studie – vereis siekte ’n holistiese en multidissiplinêre benadering om dit te beveg. Hierdie studie het bevestig dat pastorale sorg ’n visie van heelheid vergestalt wat resoneer met die Nigeriese holistiese siening van die lewe, waarvan die praktyke se waarde reeds bewys is. Die insluiting van die PV met ’n holistiese teologiese benadering by Nigeriese hospitaalsorg kan bydra tot holistiese en gehaltesorg vir pasiënte in hospitale. Dit kan bydra tot die vestiging van die NSHDP 2010-2015. Die studie word sterk gemotiveer deur die feit dat mense in die beeld van God gemaak is en liefde, respek vir hulle waardes en behoeftes en waardigheid verdien, veral in die aangesig van siekte en lyding. Hier word dus voorgestel dat hospitale en klinieke in Nigerië noodwendig PV’s in hulle hospitale en by hulle kliniese spanne moet insluit, en verder basiese opleiding in die pastorale assessering van pasiënte vir alle lede van die mediese span moet verskaf.

Thesis (MTh)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: As humans we are thinking beings. This thesis introduces the topic of “destructive thinking.” This is described rather broadly as any type of thinking that is considered counterproductive, harmful, and maladaptive or has a damaging and negative effect on the individual’s identity, relationships, social context and worldview. Of particular interest to this study are cognitive distortions; thinking errors; irrational beliefs; and inappropriate God-images. It was noted that most of our everyday thinking takes place unconsciously and that cognitive distortions or thinking errors are common occurrences. These are of particular interest to this study since destructive thoughts are viewed as facilitating emotional distress, psychopathology, inappropriate God-images and faith pathology. Sometimes we fall into a negative rut or just get stuck in our ways of thinking, feeling and acting. The idea of changing cognitions to change feelings is a central feature of this thesis. The primary goal is to facilitate the restructuring of destructive thoughts. The main focus of this thesis is on developing a theological understanding and perspective of ‘destructive thinking’ in the context of pastoral care. I therefore explore the type of thoughts that the pastoral caregiver should look for that could pose as ‘risk factors’ inhibiting spiritual growth and spiritual well-being. I identify and encourage the development of thoughts that are more likely to promote spiritual healing, spiritual growth and a mature faith. To accomplish this task, I begin with an exploration of ‘destructive thinking’ in the Cognitive Behaviour Therapy literature (CT & REBT respectively) (Chapter 2). This is followed by an exploration of ‘destructive thinking’ within the interplay between Religion and Christian Spirituality (Chapter 3). I then propose a pastoral model of spiritual healing and wholeness that could assist pastoral caregivers to understand and address “destructive thinking” in a constructive and responsible way (Chapter 4). This study concluded that thoughts are at the centre of our functioning as thinking beings. If our thinking is ‘destructive’, the consequence on our spiritual and psychological lives may be devastating. Our thoughts have the ability to destroy and transform. In reviewing the potential impact of destructive thoughts on the individual’s spirituality and spiritual well-being, a number of destructive types of religious thinking are identified, such as inappropriate God-images. In assessing the relationship between one’s God-image and psychological and spiritual well-being, a link between one’s thoughts (cognitions), spiritual and psychological well-being is suggested. As an outcome of this research, I propose a holistic approach to destructive thinking that takes into account one’s faith, spiritual maturity, beliefs, cognitions and relationships (with oneself, others and God). The psycho-pastoral approach proposed takes the role of cognition seriously. It offers an excellent and practical method to understanding and managing destructive thinking, that promotes healing and wholeness, through the reframing and restructuring of destructive thoughts. The intention is to assist individuals to become more responsible and aware of their own thinking, as well as more knowledgeable about cognition in general, so as to act on this awareness. This includes the ability to monitor one’s own thinking, recognize errors and minimize destructive thoughts. The objective of this thesis is to explore the constructive contribution that pastoral care can make to destructive thinking.
AFRIKAANSE OPSOMMING: Ons as mense is denkende wesens. Hierdie tesis handel oor die onderwerp ‘destruktiewe denkwyses’. In die breë sin beteken dit enige denke wat beskou word as teen-produktief, skadelik, wanaanpassings of wat ’n vernietigende en negatiewe uitwerking het op die persoon se identiteit, verhoudings, sosiale konteks en wêreldbeskouing. Van besondere belang tot hierdie studie is wanpersepsies, irrasionele gelowe en onvanpaste Godsbeelde (afgode). Daar is gevind dat ons alledaagse denke onbewustelik plaasvind en dat verkeerde opvattings en wanindrukke algemeen plaasvind. Hierdie gebeurlikhede is van besondere belang met betrekking tot hierdie studie, aangesien destruktiewe denkwyses makliker lei tot emosionele lyding, geestesstoornisse, onvanpaste afgodery en geloofsafwykings. Somtyds beland ons in ’n negatiewe patroon of raak vasgevang in ons manier van denke, gevoelens en optrede. Die idee om persepsies te verander om sodoende gevoelens te verander, is die sentrale fokus van hierde tesis. Die primêre doel is om die heropbouing van destruktiewe denke te vergemaklik. Die sentrale fokus van hierdie tesis is ’n teologiese ontwikkeling van begrip en perspektief van destruktiewe denke in die konteks van pastorale sorg. Dus ondersoek ek die tipe gedagtes waarna die pastorale versorger moet soek – wat beskou kan word as risiko faktore wat spirituele groei en welstand kan inhibeer. Ek identifiseer en moedig die ontwikkeling van gedagtes aan vir spirituele groei en ’n volwasse geloof. Om hierdie taak te bereik, begin ek met ’n ondersoek na destruktiewe denke in die Cognitive Behaviour Therapy Literature (CT & REBT onderskeidelik – Hoofstuk 2). Dit word opgevolg deur ’n ondersoek na ‘destruktiewe denke’ met die interaksie tussen geloofs- en Christelike spiritualiteit (Hoofstuk 3). Ek stel dan ’n pastorale model van spirituele heling voor wat pastorale versorgers kan help om destruktiewe denkwyses te verstaan en aan te spreek in ’n konstruktiewe en verantwoordelike wyse (Hoofstuk 4). Die gevolgtrekking volgens hierdie studie is dat ons gedagtes die middelpunt van ons handeling as denkende wesens is. Destruktiewe gedagtes kan ’n ontstellende uitwerking op ons spirituele en psigologiese lewens hê. Ons gedagtes het die vermoë om ons te vernietig en te verander. Met nabetragting van die potensiële impak van destruktiewe gedagtes op die individu se spiritualiteit en spirituele welstand, word ’n paar godsdienstige denkrigtings geïdentifiseer – soos onvanpaste afgode. Met bepaling van die verhouding tussen ’n mens se Godsbeeld en psigologiese en spirituele welstand, word voorgestel dat daar ’n verband is tussen ’n mens se persepsies en spirituele en psigologiese welstand. Gevolglik stel ek voor dat daar ’n holistiese benadering tot destruktiewe denkwyses, met inagneming van ’n persoon se geloof, spirituele volwassenheid, godsdiens, persepsies en verhoudings met homself, andere en God, moet wees. Die voorgestelde psigo-pastorale benadering maak erns met die rol van persepsie. Dit bied ’n uitstekende en praktiese metode aan vir begrip en beheer van destruktiewe denke. Dit bevorder heling deur die heropbouing van destruktiewe denke. Die plan is om persone te help om meer bewus en ingelig te wees oor hulle eie denke en persepsies in die algemeen en meer verantwoordelik op te tree. Dit sluit die vermoë in om jou eie gedagtes te monitor, flaters te herken en destruktiewe denke te verminder. Die doel van hierdie tesis is om die konstruktiewe bydrae wat pastorale sorg tot destruktiewe denke kan maak, te ondersoek.

Thesis (MTh)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: This thesis is an exploratory study of Zimbabwean immigrants in South Africa. It is anticipated that this thesis will shed light on the identity and role of local congregations towards strangers and foreigners. Concepts such as openness, hospitality, acceptance, trust, willingness, and true understanding are used to try and establish understanding and reconciliation between South Africans and immigrants. The research follows the violent attacks on Zimbabwean immigrants because of the conception that the increase in Zimbabwean immigrants are to the detriment of South African citizens. In the opinion of the researcher, this is only one side of the issue – there is also another side. These foreigners are people who have valid reasons for coming to South Africa. The living conditions in their own countries have become unbearable and they turned to South Africa for a better life and future. The scale of illegal immigration came as a surprise to both the immigrants and locals in South Africa. These groups together have formed a new South African society, and with it came new economic, social, and welfare problems. This new society needs to form a new understanding of each individual’s background, personality, and cultural differences. The challenges experienced by the Zimbabwean migrants in South Africa are unacceptable and insensitive. From this study, it can be concluded that the South African Government does not play its part to the full extent, but relies on the Church to deal with the immigrants and their challenges.
AFRIKAANSE OPSOMMING: Hierdie tesis is ’n verkennende studie van Zimbabwese migrante in Suid-Afrika. Die doel is om lig te werp op die identiteit en die rol van plaaslike gemeentes teenoor vreemdelinge of buitelanders. Konsepte soos openheid, gasvryheid, aanvaarding, vertroue, gewilligheid en opregte verstaan word gebruik om die moontlikheid van versoening tussen burgers en immigrante te bewerk. Die ondersoek volg uit sommige burgerlikes se gewelddadige optrede teenoor Zimbabwese migrante, omdat die algemene opvatting bestaan dat hierdie onbeheerde toename van migrante tot nadeel van die Suid-Afrikaanse burger strek. Na die navorser se mening is dit maar een kant van die saak – daar is ook ’n ander kant. Hierdie vreemdelinge is immers mense wat grondige redes gehad het om te vlug na ons land, Suid-Afrika. Die lewensomstandighede in hulle eie land het ondraaglik en onuithoudbaar vir hulle geword. Suid-Afrika was vir hulle die beeld van hoop en uitkoms op beter lewensomstandighede, en ’n nuwe lewenstoekoms. Heelaas het hierdie grootskaalse onwettige immigrasie ’n verassende skok ingehou vir beide die migrant en die Suid-Afrikaanse burger. Beide groepe het die nuwe Suid-Afrikaanse samelewing gevorm, en namate hierdie onbeheerde getalle verder toeneem, lei dit tot baie ekonomiese, sosiale, en maatskaplike probleme. Hierdie nuwe samelewing wat geskep is, benodig ’n nuwe en varser verstaan van elkeen se agtergrond, persoonlikheid en kultuurverskille. Die uitdagings wat Zimbabwese immigrante in Suid-Afrika beleef, is onaanvaarbaar en onsensitief. Die gevolgtrekking van hierdie studie is dat die Suid-Afrikaanse regering nie tot volle potensiaal optree nie, maar steun op die kerk om immigrante en hulle uitdagings aan te spreek.

Thesis (MTh)--Stellenbosch University, 2014.
ENGLISH ABSTRACT: DRC Grasvoëlkop is a small urban congregation that can, in the light of Galatians 6:4, be proud of its involvement in local and global missions as a partner in the proclamation of God’s Word. Demographic and cultural changes have, however, forced the congregation to look afresh at its identity and calling as declining membership, financial pressure, and self-questioning of its relevance within its immediate context arise. The researcher has been a minister of this congregation for 24 years. The researcher undertakes an empirical study of the congregation, together with a description of the changing context, that aims to expose the impotence of an institutional hermeneutic to move the congregation forward into growth and fruitful ministry. Part I will describe additionally the changes that have taken place in Western culture and how these cultural shifts have unwittingly influenced the church. Rather than being merely missions-minded, a congregation needs to be missional. This requires the church to recognise false accommodations to Western culture, and to transition from an institutional to a missional hermeneutic. The research aims to show how an understanding of missional theology can assist the congregation in moving to a more biblical understanding of culture, calling and identity; and how a fruitful future lies in rejecting self-preservation to embrace the missio Dei. This is undertaken in Part II, which distinguishes three key aspects of missional theology: 1. The Trinity, with the possibilities that a fuller and more faithful view of God may bring to bear on a struggling congregation through a renewed faith; 2. The Kingdom of God, and what it means in terms of salvation and hope, showing how a struggling congregation can interact fruitfully with the world; and 3. The call to discipleship, and how love can help the congregation rediscover identity and calling. The study fleshes out these three aspects by describing how missional theology corrects an unbiblical accommodation to Western culture (secularisation, spiritual escapism and individualism) and supplies a healthy corrective. The study shows how the church can err through a reactionary response to these errors that then swings to an opposite, equally unbiblical pole. Together with an appreciation of missional thought, the study endeavours to offer a fresh contribution to the missional conversation by highlighting the important place of proclamation (and how missionmindedness can be developed further) and the vital but underappreciated role that vocation can play as a missional calling. The growing mystical emphasis within the denomination is questioned and an alternative, found in Puritan spirituality, is advocated. This study underlines the inadequacy of a missions-focus that does not spring from a missional ecclesiology and finds in missional theology the parameters to transform the congregation as a participant in the missio Dei, able to minister and thrive within a changed context.
AFRIKAANSE OPSOMMING: Die NGK Grasvoëlkop is 'n klein stedelike gemeente wat, in die lig van Galasiërs 6:4, trots kan wees op haar betrokkenheid in plaaslike en globale sending deur vennoot te wees in die uitdra van God se Woord. Demografiese en kulturele veranderings het egter die gemeente gedwing om nuut te kyk na haar identiteit en roeping soos 'n dalende lidmaattal, finansiële druk en die bevraagtekening van haar eie relevansie binne haar onmiddellike konteks ontstaan. Die navorser is die afgelope 24 jaar leraar van hierdie gemeente. Hierdie navorsing onderneem ʼn empiriese studie van die gemeente en 'n beskrywing van die veranderende konteks wat ten doel het om die onmag te beskryf van die heersende institusionele hermeneutiek om die gemeente na groei en ʼn vrugbare bediening te neem. Deel I beskryf die veranderings wat in Westerse kultuur plaasgevind het, en hoe die kerk onbewustelik deur hierdie kulturele kenmerke gevorm is. Eerder as om bloot ʼn sendingbetrokkenheid te hê, is dit nodig dat 'n gemeente missionaal moet wees. Dit vra dat die gemeente sal herken waar daar onskriftuurlike akkommodasie gemaak is vir Westerse kultuur en om te skuif van 'n institusionele na 'n missionale hermeneutiek. Die navorsing wys hoe 'n begrip van missionale teologie die gemeente kan begelei na 'n Bybelse begrip van kultuur, roeping en identiteit, en hoe 'n vrugbare toekoms ontdek word deur weg te beweeg van selfbehoud na deelname in die missio Dei. Dit word onderneem in Deel II, wat drie sleutelaspekte van missionale teologie onderskei: 1. Die Drie-eenheid, met die moontlikhede wat 'n voller Godsbegrip bring vir 'n sukkelende gemeente deur ʼn hernude geloof; 2. Die Koninkryk van God, en wat dit in terme van verlossing en hoop beteken, soos dit vir die gemeente toon hoe sy in die wêreld vrug kan dra; 3. Die roeping tot dissipelskap, en hoe liefde die gemeente kan help om haar roeping en identiteit te herontdek. Die studie beskryf hierdie drie aspekte en hoe missionale teologie dien as korrektief op die foutiewe akkommodasies van Westerse kultuur (sekularisasie, wêreldversaking en individualisme) en bied 'n nodige korrektief. Die studie wys verder hoe die kerk kan fouteer deur, in reaksie op hierdie misvattings, oor te hel na 'n teenoorgestelde en ewe onbybelse pool. Saam met 'n waardering van missionale teologie wil hierdie navorsing ook 'n vars bydrae tot die missionale gesprek maak deur klem te lê op die belang van verkondiging (en die plek wat sendingbetrokkenheid binne die gemeente behoort te hê), asook die belangrike maar onderwaardeerde rol van roeping (“vocation”) in die daaglikse lewe van die lidmaat. Die groeiende klem op mistiek binne die denominasie word ondersoek en 'n alternatief vanuit Puriteinse spiritualiteit word voorgestel. Die studie onderstreep die onvermoë van 'n sendingbewustheid wat nie gebore is uit ʼn missionale ekklesiologie nie, en vind in missionale teologie die nodige parameters vir die gemeente om te transformeer as 'n deelnemer in die missio Dei, en om te bedien en te groei binne 'n veranderde konteks.

Thesis (DTh)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: Talking about community development is not an easy task because it is a broad term employed by academics, civic leaders, governments, concerned citizens, faith-based organisations and simply people with an interest in the well-being of others. Each of these groups may have their own interpretation of what they perceive community development to be. Currently many new voices speak out in favour of the upliftment of the marginalised, the periphery segment of the population. In government circles, we see an array of community development initiatives (of which integrated development planning is but one), aimed at empowering individuals to effect change in their own communities. The underlying principle is that within any community there is a wealth of knowledge and experience which, if used creatively, can be channelled into collective action to achieve the desired goals to benefit the community. Unfortunately, the majority of people who belong to the poorer segment of the population are still unable to access the full potential of these initiatives. Poverty and its many faces are still rampant, and the people feeling it most acutely are those living in “small towns”. The first part of this study attempts to address community development in one such small town; the Baviaans Municipal Area. It seeks to “give voice” to the people, in order for them to take charge of their own development as Chapter 4 attempts to show. The study also allows “small town” communities to break through the academic rhetoric of poverty to voice their own understanding of this social ill (Chapter 3). In this chapter ordinary people “unlearn to not speak”. The second segment of this dissertation builds on the empirical findings of the first segment by exploring how community development challenges the church to be church. It acknowledges the fact that the church has a long history as a pioneer in social involvement; and that the church, unlike any other “civil institution”, enjoys credibility and trust from the majority of people on the globe. This assumption strengthens the hypothesis that the church can be a reliable, worthy and valued catalyst for community development within the social development paradigm. This dissertation consciously avoids the naivety of ignoring the challenges that accompany this premise. Whilst Chapter 5 acknowledges the ceaseless involvement of the church in the development domain, Chapter 6 unpacks the theological impact of these challenges on the practical daily life and essence of the church. It seeks to demonstrate theologically what it means to be church in our day and age. Against the background of the preceding chapters, and mindful of the fact that no study can claim absolutism, Chapter 7 concludes this study by making some practical suggestions and recommendations that could be helpful for local government, the church and those with an interest in community development.
AFRIKAANSE OPSOMMING: Dit is nie maklik om oor gemeenskapsontwikkeling te praat nie want dit is ‘n wye term wat gebruik word deur akademici, gemeenskapsleiers, besorgde landsburgers, godsdiensgroepe, en ook deur mense wat bloot belang stel in die welsyn van hul medemens. Al hierdie groepe het moontlik hul eie persepsie van wat gemeenskapsontwikkeling is of behoort te wees. Tans is daar baie nuwe stemme wat hul uitspreek ten gunste van die opheffing van die gemarginaliseerde mense op die grense van die samelewing. Uit regeringskringe kom daar ‘n rits van inisiatiewe (waarvan geïntegreerde ontwikkeling slegs een is) wat gemeenskapsontwikkeling ten doel het en inividue wil bemagtig ten einde verandering in hulle gemeenskap te bewerkstellig. Die onderliggende prinsiep is dat daar in elke gemeenskap ‘n skat van kennis en ondervinding is wat, indien dit op ‘n kreatiewe wyse aangewend word, gekanaliseer kan word in kollektiewe aksie ten einde die gewenste doel te kan bereik: om tot voordeel van die gemeenskap te wees. Ongelukkig het die meerderheid van die mense wat tot die armer segment van die bevolking behoort nog steeds nie toegang tot die volle potensiaal van hierdie inisiatiewe nie. Armoede in al sy gestaltes is nog steeds wydverspreid, en die mense wat dit die ergste ondervind, is diegene wat in “klein dorpe” woon. Die eerste deel van hierdie studie probeer om gemeenskapsontwikkeling in so ‘n dorpsomgewing, die Baviaans Munisipale Gebied aan te spreek. Dit poog om die mense se “stem” te laat hoor, ten einde dit vir hulle moontlik te maak om in beheer te wees van hulle eie ontwikkeling. Dit word in Hoofstuk 4 geïllustreer. Die studie gee ook ‘n geleentheid aan mense in klein dorpies om die akademiese retoriek rondom armoede te verbreek en hulle stemme te laat hoor betreffende hierdie sosiale euwel (Hoofstuk 3). In hierdie hoofstuk leer gewone mense om “op te hou om nie te praat nie”. Die tweede segment van hierdie verhandeling bou voort op die empiriese bevindinge van die eerste segment, deur na te speur hoe gemeenskapsontwikkeling die kerk uitgedaag het om kerk te wees. Dit gee erkenning aan die feit dat die kerk ‘n lang geskiedenis as pionier in sosiale betrokkenheid het, asook die feit dat die kerk, anders as sommige ander gemeenskaps-instellings, geloofwaardigheid en vertroue geniet in die oë van die meerderheid van mense . Hierdie aanvaarding versterk die hipotese dat die kerk ‘n betroubare, waardige en waardevolle katalis vir gemeenskapsontwikkeling binne die sosiale ontwikkelingsparadigma kan wees. Dit sou naief wees om die uitdagings wat deel van die premis (uitgangspunt) is, te ignoreer, en hierdie verhandeling vermy dit doelbewus. Hoofstuk 5 gee erkenning aan die onophoudelike betrokkenheid van die kerk in die ontwikkelingsdomein. Hoofstuk 6 verwys na die teologiese impak van hierdie uitdagings op die praktiese daaglikse lewe en essensie van die kerk. Dit poog om in teologiese terme te wys wat dit deesdae beteken om kerk te wees. Teen die agtergrond van die voorafgaande hoofstukke, en bewus van die feit dat geen studie op absolutisme aanspraak kan maak nie, word hierdie studie afgesluit deur Hoofstuk 7, met ‘n paar praktiese voorstelle en aanbevelings betreffende wat van nut mag wees vir plaaslike regering, die kerk, en almal vir wie gemeenskapsontwikkeling belangrik is.

Thesis (PhD)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: Notwithstanding that many prominent, influential and highly effective Christian leaders over this past century are making a difference throughout Africa, a serious leadership crisis still looms. There is no doubt that Christianity has spread throughout Africa, reaching many remote areas within the continent. Still the depth to that Christianity remains elusive. Practical theologians have discovered various patterns of leadership abuse, immorality, and heresy throughout Africa. As alarming as these patterns may be, in a positive way they are encouraging many Africans to seek alternative models of leadership. Thus, Africa has now become a place ready to implement effective or authentic leadership models. The purpose of this dissertation is to determine, in a practical theological way, whether African Bible College in Malawi is producing graduates that can be described as authentic Christian leaders. As a way of determining this, the researcher will be 1) investigating the growing (Christian) leadership crisis within sub-Saharan Africa, 2) analyzing various Christian leadership models within the field, 3) conducting empirical research on the African Bible College (ABC) and ABC graduates, 4) exploring normative perceptions of Christian leadership and 5) developing a revised praxis for ABC to help it become an even more effective institution for producing authentic Christian leaders. Authentic leadership in particular emphasizes the “genuineness,” “realness,” and “transparency” of people in leadership positions. It requires a leader to be open, honest, and accountable to others. They must earn the respect and trust of their followers. People today are becoming more skeptical of their leaders. They have grown weary and impatient with typical overbearing, power-hungry, and dishonest leadership personalities. They want to see their leaders actually practicing what they are preaching, living lives of integrity, and truly living out their Christian faith in a God honoring and practical manner. This is why authentic leadership theory has become prominent and widely accepted within the past decade. The theory will be useful for analyzing the leadership of ABC graduates.
AFRIKAANSE OPSOMMING: Nieteenstaande die feit dat baie prominente, gesaghebbende en hoogs effektiewe Christenleiers (gedurende die afgelope eeu) ʼn ware verskil deur die hele Afrika gemaak het (en dit steeds doen), dreig ʼn baie wesenlike en ernstige leierskapkrisis steeds. Daar is geen twyfel nie dat Christenskap soos ’n veldbrand deur die hele Afrika versprei het, en baie afgeleë gebiede op die kontinent bereik het, maar die diepte van daardie Christenskap bly steeds bedrieglik. Praktiese teoloë het verskeie voorbeelde van misbruik van leierskap, immoraliteit en dwaalleer oral in Afrika aangetref. En, so ontstellend soos hierdie voorbeelde ook al is, op ʼn positiewe wyse motiveer en bemoedig hulle baie Afrikane om alternatiewe modelle van leierskap na te jaag. Afrika is dus op die oomblik ʼn baie geskikte plek vir die implementering van effektiewe (of outentieke) leierskapsmodelle. Die doel van hierdie verhandeling is dus om op ʼn prakties-teologiese wyse te bepaal, of die African Bible College (ABC) in Malawi gegradueerdes lewer, wat as outentieke Christenleiers beskryf kan word. In ʼn poging om dit te bepaal, het die navorser 1) die toenemende (Christen-) leierskapskrisis in Afrika suid van die Sahara ondersoek, 2) verskeie Christenleierskap-modelle op die gebied ondersoek, 3) empiriese navorsing oor die ABC en ABC-gegradueerdes gedoen, 4) normatiewe persepsies van Christenleierskap verken en 5) ʼn hersiene praktyk vir ABC ontwikkel wat daartoe sal bydra dat hulle ʼn selfs meer effektiewe instelling vir die lewering van outentieke Christenleiers kan word. Outentieke leierskap beklemtoon in die besonder die “opregtheid”, “egtheid” en “deursigtigheid” van mense in leierskapsposisies. Dit vereis van ʼn leier om oop, eerlik en aanspreeklik teenoor ander te wees. Dit bring mee dat ʼn leier die respek en vertroue van sy of haar volgelinge moet verdien. Mense raak deesdae al hoe meer skepties oor hulle leiers. Hulle het moeg en ongeduldig geraak vir die alomteenwoordige dominerende, magshonger en oneerlike leierskapspersoonlikhede. Hulle wil sien dat hulle leiers se woorde en dade werklik ooreenstem, dat hulle onkreukbare lewens leef en waarlik hulle Christengeloof prakties uitleef op ʼn wyse wat aan God eer bewys. Dit is hoekom outentieke leierskapsteorie die afgelope dekade een van die toonaangewendste en algemeen aanvaarde leierskapsteorieë geword het, en nuttig sal wees vir ontleding van die leierskap van ABC-gegradeerdes.

Thesis (MTh)--Stellenbosch University, 2014.
ENGLISH ABSTRACT: The basic purpose of the current study was to provide a means by which both peri-urban and rural communities could promote sustainability in their communities. The research was, hence, undertaken with the above-mentioned social purpose in mind, which was to promote people’s well-being through applying measures that promote social justice and human empowerment. Such research was necessary in respect of the church’s involvement in terms of applying ethical and socially transformative measures, particularly within the South African context, with its increasing levels of unemployment, corruption, poverty, vandalism, and violent riots. The research attempted to provide communities, churches and development agents with measures that they could apply to sustain community development. The study took the form of reviewing literature, and then of proposing a paradigm shift affirming freedom and participation as the means by which sustainable outcomes can be achieved. Ideally, such a shift could contribute to all involved becoming accountable for their actions, due to the fact that the whole community is then likely to identify itself with the development concerned. The church’s role in the shift would involve responding to the call to be the voice and the hand that reveals the whole counsel of God, which it would be able to do by making use of the contemporary measures put in place for promoting people’s well-being. The current study affirms that the agents, the government structures and the church should work together, although they have different agendas. The agenda of the church is for the glory of God and for the well-being of the people of God, and that of the government and other agents is the provision of infrastructure, in terms of goods and services. The desire for such cooperation lies in the awareness that, if anything goes wrong, we all suffer. Therefore, it is only right that we should all be stewards of what we have as a community, as the roleplayers in a government, and as a church. However, to achieve all the above, we all need to be empowered, one by the other, so that we are able to complement one another’s efforts, by working in harmony with one another. Such mutual empowerment is to be done in the name of bringing about the well-being of all, and the promotion of a communal form of participation that encourages poverty alleviation and human dignity. This study is based on an analysis of the church, as well as of the nature of community development that has, as its essence, a reliance on the redemptive act of God, which affirms people's dignity and sense of self-worth. Such a conceptualisation agrees with the proposed paradigm shift that suggests freedom and participation as being the key principles of our development.
AFRIKAANSE OPSOMMING: Die hoofdoel van die onderhawige studie was om ’n metode te voorsien waarop buitestedelike en landelike gemeenskappe hul eie volhoubaarheid kan bevorder. Dus is die navorsing onderneem met die oog daarop om mense se welstand te verbeter deur maatreëls aan te wend wat maatskaplike geregtigheid en bemagtiging aanmoedig. Die navorsing was bepaald nodig wat betref die kerk se betrokkenheid by die toepassing van etiese en maatskaplike transformasiemaatreëls, veral in Suid-Afrika, wat gebuk gaan onder toenemende vlakke van werkloosheid, korrupsie, armoede, vandalisme en gewelddadige protes. Die navorsing het gemeenskappe, kerke en ontwikkelingsagente probeer toerus met maatreëls waarmee hulle gemeenskapsontwikkeling kan ondersteun. Die studie bestaan eerstens uit ’n literatuuroorsig, na aanleiding waarvan ’n paradigmaskuif voorgestel word wat vryheid en deelname voorhou as instrumente om volhoubare uitkomste te bereik. Ideaal beskou, behoort so ’n verskuiwing daartoe by te dra dat alle betrokkenes aanspreeklikheid vir hul optrede aanvaar, aangesien die hele gemeenskap hulle dan waarskynlik met die tersaaklike ontwikkeling sal kan vereenselwig. Die kerk se rol in hierdie verskuiwing sal wees om te reageer op die oproep om die stem en hand te wees wat God se volmaakte plan onthul. Dít sal die kerk bereik deur gebruik te maak van bestaande eietydse maatreëls om mense se welstand te bevorder. Die studie bevestig dat agente, staatstrukture en die kerk behoort saam te werk, selfs al verskil hul agendas. Die kerk se agenda is die verheerliking van God en die welstand van die mense van God; die regering en ander agente s’n is die voorsiening van infrastruktuur wat betref goedere en dienste. Die belang van sodanige samewerking lê in die besef dat indien enigiets sou skeefloop, almal swaarkry. Daarom is dit niks minder as reg nie dat almal rentmeesters sal wees van wat hulle as ’n gemeenskap, as rolspelers in die regering én as ’n kerk het. Om ál bogenoemde te bereik, moet almal egter bemagtig word – die een deur die ander – sodat hulle mekaar se pogings kan aanvul deur in eensgesindheid saam te werk. Sulke onderlinge bemagtiging behoort te geskied om vir almal welstand te verseker en ’n gemeenskaplike vorm van deelname aan te moedig wat armoedeverligting en menswaardigheid teweegbring. Die studie is gegrond op ’n ontleding van die kerk sowel as van gemeenskapsontwikkeling wat berus op vertroue in die verlossing van God, wat mense se waardigheid en gevoel van selfwaarde bekragtig. Sodanige konseptualisasie strook met die voorgestelde paradigmaskuif wat vryheid en deelname as die kernbeginsels van menslike ontwikkeling voorhou.

Thesis (PhD)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: This dissertation aims at discussing the influence of two eminent trends on African culture: modernity and globalization with special reference to the culture of silent sexuality as understood and practiced by the Shambala of Tanzania. It is based on secondary data collected through review of studies, reports, policy documents and surveys from various data sets from national, regional and international organizations. The two trends have not only transported the good side of the economic and social development across the globe and connected people from different cultures or nations in the world, but have also changed the culture of host communities. For example, the change from collectivism social structure that characterizes African society to individualism social structure that characterises the market-oriented culture of western society. This change indicates that without doubt “globalization and modernity are the most important and developed theories of the twentieth century” (Ritzer 2008:230). The process of globalization for example allows two different cultures to either coexist or create a dynamic or transformation to a new and third type of culture, one to be absorbed by the other. If the new incoming culture dominates local culture to absorb it, it sources a conflict between the two cultures, in this case the conflict between the culture of silent sexuality and the western culture, popularly termed by Mankiw (2007:12) as “cultural westernization”. The trend of cultural westernization of Africa has become very pervasive and prevalent, such that Western civilization has taken precedence over African values and culture and the latter are regarded as inferior to the former. As with other societies and cultures in the developing countries, the impact of western civilization on Africa has occasioned a discontinuity in forms of life throughout the continent. This has led to a cultural dualism that often presents itself as a real dilemma in concrete, real-life situations. In other words, the African experience of modernity and globalization is fraught with tensions at every level of the communal and social settings. The post-independence Africa is confronted with how to have a true identity, a new culture that is African in nature. Before the era of globalization there existed local, autonomous, distinct and well-defined, robust and culturally sustaining connections between geographical place and cultural experience. These connections constituted one’s community “cultural identity”. This identity was something people simply had as an undisturbed existential possession, an inheritance, a benefit of traditional long dwelling, of continuity with the past. Identity, then, like language, and other cultural practices, for instance the culture of silent sexuality, were not just descriptions of cultural belonging, they were collective treasures of local communities. But they were also discovered to be something fragile that needed protecting and preserving that could be lost, due to foreign influences. According to Ritzer (2008:231), into this world of diverse, discrete, but to various degrees vulnerable cultural identities there suddenly burst (apparently around the middle of the 1980s) the corrosive power of globalization which has swept like a flood tide through the world’s diverse cultures, destroying stable localities, displacing peoples, bringing a market-driven, “branded” homogenization of cultural experience, thus obliterating the differences between locality-defined cultures which had constituted people’s identities. The Shambala culture of silent sexuality prior to modernity and globalization was aimed at preserving dignity and courtesy in the society. It maintained peace, created a harmonious environment for all people, and stabilized the moral standards of the entire community. Silent sexuality was also connected to the religious meaning of sacredness. Specifically, sex and sexuality were considered sacred and should be abused under no circumstances. The Shambala believed that sexuality was part of life itself; it was liable, by the same token, to be extremely destructive of life if mishandled. Sexual taboos helped to maintain a stable social structure by defining social relationships among members of the family, for example, husband-wife, father-daughter, and mother-son relationships. However, some members of the Shambala society have embraced modernity and globalization which have influenced their traditional sexuality. Sex, to them, is no longer a private matter, and they undermine traditional customs and taboos by regarding them as uncivilized and savage. The result shows that there are many sex related problems which have surfaced among the Shambala, such as unwanted teenage pregnancy, school dropout due to pregnancy and/or early marriage, abortion, rape, child prostitution and other factors. The research findings could serve as a call to the Shambala, the Church and the state to work together to find lasting solutions for the detrimental consequences of recent changes in patterns of sexuality among the Shambala and Tanzanians in general to ratify a gender based anti-violence bill that will be cherished in the constitution to guard women and girls from all forms of sexual violence and create public awareness of the privileges and dignity of women and children.
AFRIKAANSE OPSOMMING: Hierdie proefskrif stel dit ten doel om die invloed van twee opkomende neigings, moderniteit en globalisering, op Afrika-kultuur te ondersoek, met spesiale verwysing na die kultuur van stille seksualiteit soos dit verstaan en beoefen word deur die Shambala van Tanzanië. Dit is gebaseer op sekondêre data versamel deur 'n verkenning van studies, verslae, beleidsdokumente en oorsigstudies vanuit verskeie data-gegewens uit nasionale, streek- en internasionale organisasies. Die twee neigings het nie alleen die positiewe sy van die ekonomiese en sosiale ontwikkeling dwarsoor die aardbol uitgebrei en mense uit verskillende kulture of nasies in die wêreld met mekaar in verbinding gebring nie, maar het ook verandering ingebring in die kultuur van gasheer-gemeenskappe. Byvoorbeeld, die verandering vanaf die kollektivistiese sosiale struktuur wat Afrika-samelewings kenmerk, na die individualistiese sosiale struktuur wat die mark-georiënteerde kultuur van westerse samelewings kenmerk. Hierdie verandering behels sonder twyfel dat “globalisering en moderniteit die belangrikste en mees ontwikkelde teorieë van die twintigste eeu is” (Ritzer 2008:230). Die proses van globalisering, byvoorbeeld, laat twee verskillende kulture óf saam bestaan, óf skep 'n dinamiek wat transformeer tot 'n nuwe en derde tipe kultuur, een wat deur die ander geabsorbeer word. Indien die nuwe inkomende kultuur die plaaslike een domineer of dit absorbeer, stig dit 'n konflik tussen die twee kulture, in hierdie geval, die konflik tussen die kultuur van stille seksualiteit en die westerse kultuur, algemeen deur Mankiw (2007:12) genoem “kulturele verwestersing”. Die neiging van kulturele verwestersing van Afrika het deurdringend en oorwegend geword, sodat Westerse beskawing voorrang geniet bo Afrika-waardes en –kultuur, en laasgenoemde beskou word as minderwaardig aan eersgenoemde. Soos met ander samelewings en kulture in die ontwikkelende lande, het die impak van die westerse beskawing op Afrika 'n diskontinuïteit teweeggebring in lewensvorms dwarsoor die kontinent. Dit het gelei tot 'n kulturele dualisme wat homself dikwels poneer as 'n werklike dilemma in konkrete, daaglikse lewenssituasies. Met ander woorde, die Afrika-ervaring van moderniteit en globalisering is deurtrek met spanning op elke vlak van die kommunale en sosiale kontaksituasies. Die post-onafhaklikheid-Afrika word gekonfronteer met hoe om 'n ware identiteit te hê, 'n nuwe kultuur wat wesentlik dié van Afrika is. Voor die tydperk van globalisering was daar 'n plaaslike, outonome, afgebakende en robuuste kultureel-gehandhaafde verbintenisse tussen geografiese plek en kulturele ervaring. Hierdie verbintenisse het gemeenskappe se “kulturele identiteit” onderlê. So 'n identiteit het voorgevloei uit 'n onverstoorde eksistensiële besitting, 'n erfenis, 'n voordeel van lang tradisionele lewe, van kontinuïteit met die verlede. Identiteit, dus, soos taal en ander kulturele praktyke; die kultuur van stille seksualiteit is nie slegs beskrywend van kulturele eiendom nie, maar vorm 'n soort kollektiewe skat van plaaslike gemeenskappe. Terselfdertyd is hulle broos en verdien om behou en beskerm te word teen verlies as gevolg van vreemde invloede. Volgens Ritzer (2008:231) het daar (blykbaar teen die middel van die 1980s) in hierdie wêreld van diverse, diskrete maar ook tot verskeie mates, brose kulturele identiteite, meteens die eroderende mag van globalisering verskyn, en soos 'n vloedgety deur die wêreld se diverse kulture gespoel. In die proses is stabiele gemeenskappe verwoes, mense verplaas, 'n mark-gedrewe, “branded” homogenisiteit van kulturele ervaring meegebring, wat verskille uitgewis het tussen plek-gedefineerde kulture waarop identiteite voorheen gebaseer was. Die Shambala-kultuur van stille seksualiteit voor die koms van moderniteit en globalisering, was gerig op die behoud van waardigheid en hoflikheid in die samelewing. Dit het 'n premie geplaas op vrede, die skep van 'n harmonieuse omgewing vir alle mense, en het die morele standaarde van die totale gemeenskap verstewig. Stille seksualiteit was ook verbind aan die religieuse betekenis van heiligheid. Spesifiek seks en seksualiteit was as gewyd beskou en mag onder geen omstandighede misbruik geword het nie. Die Shambala het geglo dat seksualiteit so sterk dui op lewe, dat dit in staat is om lewensvernietigend te wees wanneer dit misbruik word. Seksuele taboe's het 'n stabiele sosiale struktuur help handhaaf deur omskrywing van sosiale verhoudings onder gesinslede, byvoorbeeld man teenoor vrou-, vader teenoor dogter-, en moeder teenoor seun-verhoudings. Deurdat party lede van die Shambala-samelewing moderniteit en globalisering aangegryp het, is hulle tradisionele opvattings rondom seksualiteit beïnvloed. Hulle sien seks nie meer as 'n private saak nie, en ondermyn tradisionele gewoontes en taboe's deur hulle af te maak as onbeskaafd en oertyds. Die gevolge manifesteer in 'n toename van seksverwante probleme onder die Shambala, soos ongewensde tiener-swangerskappe, skoolverlating ter wille van swangerskappe en/of vroeë huwelike, aborsie, verkragting, kinderprostitusie en andere. Die navorsingsbevindings kan dien as 'n wekroep aan die Shambala, die kerk en die staat om saam te werk om blywende oplossings te vind vir die verwoestende gevolge in die onlangse veranderinge in die patrone van seksuele praktyke onder die Shambala, en onder Tanzaniërs oor die algemeen, om 'n gender-gebaseerde, teen-geweld wet te implimenteer wat in die konstitusie opgeneem kan word om vroue en meisies teen alle vorme van seksuele geweld te beskerm, en 'n openbare bewussyn te kweek omtrent die voorregte en waardigheid van vroue en kinders.

Thesis (MTh)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: As minister in the congregation over the past fourteen years, the researcher is affected by mainly two popular trends in the spirituality of the church. On the one hand there is a trend where the observed expression of faith is characterised by an overriding emphasis on personal salvation. This spirituality allows the believer, especially in times of transition, an easy escape from the difficult and threatening context to a place where he/she, with particular emphasis on individual faith experiences, remain engaged in spiritual matters. The researcher calls it a spirituality of escapism. On the other hand, there is a trend where faith is declared and practiced from a rational perspective. This spirituality grabs, also especially in times of awkward transition, back to pure rational statement and traditionalism where believers find their security. The researcher calls it a spirituality of reductionism. Both escapism and reductionism are, according to the researcher, expressions of a dualistic spirituality which is not unique to the church or to the Dutch Reformed Church, but lies deep in the heart of the church in the Western world. These congregations are primarily busy with their own agendas and they are alienated from the community and society. The involvement with the need in the community and creation in both cases are not directly linked to the expression of faith. The researcher found the core of the reason for this deep-rooted dualism and individualism in the faith expression of the church in the way in which she understands the concept of salvation. The researcher takes his point of departure in the belief that there is a direct connection between the congregation's context, her understanding of salvation and her spirituality. The researcher found the reformed view of salvation especially helpful to offer a theological framework for an integrated spirituality, as is particularly found in missional theology. The researcher follows the four tasks of practical theological research of Richard Osmer (2008) in his endeavour to provide guidance to the congregation towards a more integrated spirituality.
AFRIKAANSE OPSOMMING: As leraar in die gemeente oor die afgelope veertien jaar is die navorser getref deur veral twee populêre tendense in die spiritualiteit van die gemeente. Enersyds is daar ’n tendens waargeneem waar die uitleef van geloof deur ’n oorheersende klem op persoonlike verlossing gekenmerk word. Hierdie spiritualiteit laat die gelowige, veral in tye van oorgang, maklik uit die moeilike en bedreigende konteks ontsnap na ’n plek waar hy/sy, veral met die klem op individuele geloofsbelewing, met geestelike sake besig bly. Die navorser noem dit ’n spiritualiteit van ontsnapping. Andersyds is daar ’n tendens waar geloof vanuit ’n rasionele raamwerk verklaar en uitgeleef word. Hierdie spiritualiteit gryp, eweneens in tye van ongemaklike oorgang, terug na suiwer rasionele verklaring en tradisionalisme vanwaar gelowiges hulle sekuriteit vind. Die navorser noem dit ’n spiritualiteit van reduksionisme. Beide ontsnapping en reduksionisme is, volgens die navorser, uitdrukkings van ’n dualistiese spiritualiteit wat nie uniek aan die gemeente of aan die NG Kerk is nie, maar diep in die wese van die kerk in die Westerse wêreld lê. Ten diepste is sulke gemeentes besig met hulle eie agendas en is hulle van die gemeenskap en samelewing vervreemd. Die betrokkenheid by die nood in die gemeenskap en die skepping is in albei gevalle nie direk met die uitleef van geloof verbind nie. Die navorser vind die kern van die rede vir hierdie diepgesetelde dualisme en individualisme in die geloofsbelewing van die kerk by die wyse waarop die konsep van verlossing verstaan word. Die navorser neem sy vertrekpunt by die oortuiging dat daar ’n direkte verband tussen die gemeente se konteks, haar verstaan van verlossing en haar spiritualiteit is. Die navorser vind die gereformeerde siening van verlossing behulpsaam om ’n teologiese raamwerk te bied vir ’n geïntegreerde spiritualiteit, soos dit veral in missionêre teologie beslag vind. Die navorser volg die vier take van prakties teologiese navorsing van Richard Osmer ten einde die gemeente op weg na ’n meer geïntegreerde spiritualiteit te begelei.

Thesis (MPhil)--Stellenbosch University, 2014.
ENGLISH ABSTRACT: Several disciplines and scholars in the interdisciplinary field of Missiology and Science of Religions are probing the concept of ‘mutual social trust’. This research provides an exploratory and descriptive study of 1,516 individual Christians and Muslims in Nigeria, with a focus on whether religious participation is fostering mutual social trust among the ‘religious Other’. This research engages Pew’s data to show the extent to which active religious participation in and outside Christian denominations and the Ummah (Muslim Community) in Nigeria fosters mutual social trust and the reasons for this. This is interpreted in order to find out if the results have implications and could be a catalyst for affirming and promoting the human dignity of the ‘religious other’. Statistical significance is an indicator of what respondents sometimes assume is expected of them (ideal situation), and hence, the reason why a practical significance compares statistics with praxis. The data is interpreted from a statistical and practical significance perspective. The first objective is to present similar research outputs, side by side, with how the data set used in this thesis has been investigated to address the research questions, hypotheses and research objectives. The second objective is to highlight areas of agreement, and if there are any discrepancies in the findings of this research, when compared to other studies. This study is an exploratory and descriptive research, which attempts to answer the questions such as “who, what, where, when or how and why?” A stratified random sample from all the seven geo-political regions, which are proportional to the population size and urban/rural population in Nigeria, was selected. One thousand five hundred and sixteen adults over the age of 18 years were interviewed by Pew Forum on ‘Religion and Public Life’, using English, Hausa, Yoruba and Pidgin languages. This sample was considered nationally representative of the Nigerian adult population. The findings indicate that a high level of uncertainty and tension exists among Christians and Muslims with regards to trusting one another in the Nigerian context. This kind of tension leads to violence and constant clashes, resulting in the kind of experiences between Muslim and Christians, recorded in recent times. The Muslims and Christians in Nigeria have had a long history of misunderstandings and through these collective learning processes; they have reached a point that the evolving and changing patterns of trust indicates their way of coping with the situation. Trust in this situation impacts on society as a “consensual reality,” which reflects on the group behavior. A new survival order is created, which makes the situation messy at times, and seemingly out of control. These findings support the notion that trust has an individual property and is also a social system.
AFRIKAANSE OPSOMMING: Verskillende dissiplines en akedemici in die interdissiplinêre veld van Missologie en wetenskap van Godsdienste is besig om die konsep van gemeenskaplike sosiale vertroue te ondersoek. Hierdie studie voorsien ondersoekende en beskrywende navorsing van 1,516 individuele Christene en Moslems in Nigerië met ‘n fokus op die deelname in godsdiens as ‘n middel om gemeenskaplike sosiale vertroue te kweek onder die “godsdienstige ander”. Statistiese beduidenheid is ‘n indikator van hoe respondente voel hulle moet optree (ideale situasie) en dit is hoekom dit prakties belangrik is om die statistieke te vergelyk met die praktyk. Die data is geinterpreteer vanaf ‘n statistiese en praktiese beduidenheidsperspektief. Die doelwit van hierdie studie is om die studiemateriaal sy aan sy weer te gee met die data middele wat gebruik is om die studievraag, die hipotese en die studie objektiewe te beantwoord. Die tweede doelwit is om die ooreenkomste en verskille van die navorsing se bevindinge te vergelyk met ander studies. Hierdie studie wat ondersoekend en ook beskrywend is, streef daarna om die vraag na wie, wat, waar, wanneer , hoe en hoekom te beantwoord. ‘n Multidemensionele, nie-geordende voorbeeld van al sewe geo-politieke areas wat in ooreenstemming is met die grotte van die kevolking en stedelike/landelike populasie in Nigerië, was gekies. Pew Forum het onder haude gevoer met een duisend vyf handerd en sestien volwassenes over as 18 ‘jaar oor ‘Godsdiens en die publieke lewe’ met die gebruik van Engels, Hausa, Yoruba and Pidgin tale. Hierdie proefneming was gevind as die algemene siening in Nigerië onder volwasenes. Die bevindinge het aangedui dat daar ‘n groot hoeveelheid onsekerheid en spanning onder die Christene en die Moslems in die Nigeriese konteks is, omdat hulle nie mekaar vertrou nie. Hierdie tipe spanning lei tot geweld en konstante konflik, wat oorloop tot die situasies wat onlangs deur die media gedokumenteer is. Die Moslems en Christene in Nigerië het ‘n lang geskiedenis van misverstande en deur hierdie gesamentlike leerproses het hulle ‘n punt bereik waar die groei en veranderende patrone van hulle vertroue hul eie manier van die situasie hantees, aandui. Vertroue in hierdie situasie oefen die rol van “ooreengekome realiteit” uit, wat die gedrag van die groep reflekteer. ‘n Nuwe oorlewings meganisme is geskep wat die situasie by tye chaoties laat lyk. Hierdie bevindinge bied ondersteuning dat vertroue ‘n individuele aspek bevat en ‘n sosiale systeem is.

Thesis (MTh)--Stellenbosch University, 2014.
ENGLISH ABSTRACT: This research began because of a concern that most Korean churches are not applying sense-appealing images in sermons. Only a number of Korean churches make use of sense-appealing images in sermons and this context promotes many problems. The applying of the sense-appealing images in sermons would be able to remedy the problem that the Korean preachers have, as it could be a solution to using a method when preaching to the younger generation. Presently, many youth group leaders of preachers have a challenging experience because of the communication difficulty between them and the youths. The younger generation finds the sermons tedious and uninteresting because of the preacher‘s monotonous pattern and traditional format of the sermons. These traditional types of sermons cause various issues between the preachers and the younger generation.
AFRIKKANSE OPSOMMING: Hierdie navorsing het begin uit die kommer dat meeste Koreaanse kerke nie beelde in preke ontplooi wat die sintuie aangryp nie. Slegs enkele Koreaanse kerke maak gebruik van sintuiglike-aanlokkende beelde in kerke en hierdie tipe konteks lei tot vele probleme. Die toepassing van sintuiglike-aanlokkende beelde in preke sal die probleem wat Koreaanse predikers het oplos, aangesien dit die oplossing kan wees met die oog op 'n metode om vir die jonger generasie te preek. Baie leiers van jeuggroepe of predikers beleef vandag die uitdagende ervaring vanweë die problematiese kommunikasie tussen hulle en die jeug. Die jonger generasie vind die preke vervelig en oninteressant as gevolg van die prediker se monotone aanbieding en die tradisionele formaat van die preke. Hierdie tradisionele tipe preke lei tot verskeie twispunte tussen die predikers en die jonger generasie.

Thesis (MTh)--Stellenbosch University, 2000
ENGLISH ABSTRACT: The story a congregation tells of itself, helps it to understand who it is, where it is coming from and where it is going. The story confirms the congregation's very existence, it reveals its character and confesses to what it stands for. This study is an attempt by the researcher to explain the identity of the Dutch Reformed Congregation of Grootmist in as scientific a manner as possible. This study will determine the identity of the parish by means of a brief historical synopsis. It is an attempt to provide a base and practice theory with which to empower the congregation to operate more effectively within the bounds of its own unique context. The second chapter (after the introductory chapter) deals with the church as seen within the context of a changing world. The church will not be able to understand itself if it cannot understand the world around it. Both the base and the practice theories of a congregation are affected when set within the unique context of a small mining community. The third chapter focuses on a broad analysis of the congregation and uses this knowledge to provide a systematic understanding of the activities of the congregation. Chapter four is spent on formulating a base theory which uses the metaphor "sojourners and strangers" to explain the nature of the church. The practical theory is explained in chapter five and guidelines are established as to how the basic theory should function in practice. The practical theory focuses mainly on establishing enriched spirituality and koinonia structures. Chapter six focuses on the important role of leadership in the implementation of the basic and practical theory. Chapter seven gives a pro active projection for further study in order to keep up the momentum of congregational renewal.
AFRIKAANSE OPSOMMING: Die verhaal wat In gemeente oor haarself vertel, help haar om te verstaan wie sy is, waarvandaan sy kom en waarheen sy op pad is. In Gemeente se storie bevestig dat sy bestaan, dit openbaar haar karakter en dit bely waarvoor sy staan. Hierdie skripsie is In poging deur die navorser om op In wetenskaplike wyse die identiteit van die Nederduits Gereformeerde Kerk Grootmist te bepaal. Die navorser wil deur middel van In oorsigtelike geskiedenis van die gemeente verkennend te werk gaan in sy soeke na wat die identiteit van die gemeente is. Hy wil In moontlike basis - en praktykteorie vir die gemeente daarstel om die gemeente te bemagtig tot meer effektiewe modi van gemeente-wees in haar unieke konteks. Naas die inleidende hoofstuk, wil die navorser met die tweede hoofstuk poog om die kerk te plaas in die veranderende wereld waarin sy haar bevind. Die kerk kan haarself nie verstaan as sy nie haar konteks verstaan nie. Die unieke konteks van In myngemeenskap het In direkte invloed op die basis en praktykteorie van die gemeente. Die derde hoofstuk gee aandag aan In gemeente-analise waarin die profiel, strukture en funksionering van die gemeente ontleed word. Daar word deur middel van feitekennis gevolgtrekkings gemaak oor die werksaamhede van die gemeente. Die vierde hoofstuk formuleer die basisteorie vir die gemeente. Die bywoner en vreemdeling-metafoor word aangewys as die uitstaande metafoor om die wese en doel van kerkwees weer te gee. Hoofstuk vyf gee aandag aan In praktykteorie wat riglyne neerle oor hoe die basisteorie in die praktyk behoort te funksioneer. Die praktykteorie is veral gerig op die verdieping in spiritualiteit en koinonia strukture. Die sesde hoofstuk stippel In strategie vir leierskapsontwikkeling uit sod at die basis en praktykteorie in die praktyk tot sy reg kan kom. In hoofstuk sewe word In projeksie geskep vir verdere navorsing sod at die proses van gemeentevernuwing sy momentum kan behou.

Thesis (DTh (Practical Theology and Missiology))--University of Stellenbosch, 2010.
ENGLISH ABSTRACT: This dissertation deals with the relationship between the problems of the Korean Presbyterian Church and the identity of the Korean Presbyterian preachers. The study offers guidelines for the future by analyzing and evaluating the Korean Presbyterian Church context related to the Korean history according to Thomas Long.s guidelines. Chapter 1 is a statement of the problems faced by the Korean Presbyterian Church such as the blessing of success rather than the blessing of suffering, false success and a distortion of the preacher.s identity, the idolization of the preacher, secularization during the period of economic growth, and the inheritance of authority, fame, and status. Through an analysis and evaluation of these aspects, we are able to suggest guidelines for the future. Chapter 2 is the analysis of the Korean context, which shows us that many foreign missionaries dedicated themselves to the Korean people, led the Korean Presbyterian preachers to hold a herald image though theological, social, political, economical, and cultural factors made the Korean Presbyterian preachers choose between three positions, viz. conservative, progressive, and centralist. In addition, this chapter shows that the difference of theological, political, and social opinion, localism, and the problem of WCC joining, and so forth positioned Hyung-Nong Park (1897-1978), Jae-Jun Kim (1901-1987), Sang-Dong Han (1901-1976), and Kyung-Chik Han (1902-2000) at the centre of the split of the Korean Presbyterian Church. Chapter 3 is the homiletical evaluation of the identity of four Korean Presbyterian preachers according to Thomas Long.s guidelines. This evaluation shows that Hyung-Nong Park and Sang-Dong Han had a herald image, Jae-Jun Kim a pastoral and storytelling image, and Kyung-Chik Han a witness image as regards their respective lives and theological views. Chapter 4 analyzes and evaluates the identity of contemporary Korean Presbyterian preachers based on 145 Korean Presbyterian preachers. question sheets according to Thomas Long.s guidelines. In addition, the chapter shows that these preachers have a positive idea concerning the relationship between God, the preacher, the Bible, and the congregation and are trying to maintain the merits of the four metaphors. Chapter 5 offers guidelines for the future, which suggests the role of the Holy Spirit and prayer as an alternative to overcome the Korean Presbyterian Church.s problems such as an identity distortion, idolization, and secularization of the preacher based on a relationship between God, the preacher, the Bible, and the congregation. The Holy Spirit is the greatest Preacher, the co-worker with the preacher and vindicator of the preacher.s authority. Prayer invigorates, strengthens and energizes the preacher. In conclusion, this chapter suggests the acceptance of ¡°the unity of diversity¡±, preachers. sincere, faithful, and devotional life, and the restoration of the power of God.s Word, prayer, and the Holy Spirit as guidelines for the future.
AFRIKAANSE OPSOMMING: Hierdie proefskrif handel oor die verhouding tussen die probleme van die Koreaanse Presbiteriaanse Kerk en die identiteit van die Koreaanse Presbiteriaanse predikers. In die lig van Thomas Long se riglyne, verskaf die studie leidrade vir die toekoms deur middel van . analise en evaluasie van die konteks van die Koreaanse Presbiteriaanse Kerk in verband met die geskiedenis van Korea. Hoofstuk 1 vermeld die probleme wat die Koreaanse Presbiteriaanse Kerk in die gesig staar soos die seen van sukses eerder as die seen van lyding, valse sukses en . verdraaiing van die prediker se identiteit, die verafgoding van die prediker, sekularisasie gedurende die periode van ekonomiese groei en die vererwing van mag, roem en status. Deur middel van . analise en evaluasie is dit vir ons moontlik om riglyne vir die toekoms aan te bied. Hoofstuk 2 is . analise van die Koreaanse konteks waardeur aangetoon word dat baie buitelandse sendelinge hulself aan die mense van Korea gewy het, die Koreaanse Presbiteriaanse predikers gelei het om aan . boodskapper beeld vas te hou alhoewel teologiese, sosiale, politiese, ekonomiese en kulturele faktore die Koreaanse Presbiteriaanse predikers laat kies het tussen die konserwatiewe, progressiewe en sentralistiese posisies. Daarbenewens toon die hoofstuk aan dat die verskil in teologiese, politieke en sosiale mening, lokalisme en die probleem van die WCC aansluiting en so meer, Hyung-Nong Park (1897-1978), Jae-Jun Kim (1901-1987), Sang-Dong Han (1901-1976), en Kyung-Chik Han (1902-2000) in die middel van die Koreaanse Presbiteraanse Kerk skeuring geplaas het. Hoofstuk 3 is . homiletiese evaluasie van die identiteit van vier Koreaanse Presbiteriaanse predikers volgens die riglyne van Thomas Long. Hierdie evaluasie toon aan dat, in terme van hulle onderskeie lewens en teologiese opvattings, die beeld van boodskapper op Hyung-Nong Park en Sang-Dong Han van toepassing was, die beeld van herder op Jae-Jun Kim en beeld van getuie op Kyung-Chik Han betrekking gehad het. Hoofstuk 4 analiseer en evalueer die identeit van hedendaagse Koreaanse Presbiteriaanse predikers gebasseer op 145 Koreaanse Presbiteriaanse prediker vraelyste op grond van Thomas Long se riglyne. Daarbenewens toon die hoofstuk aan dat hierdie predikers . positiewe seining het rakende die verhouding tussen God, die prediker, die Bybel en die gemeente en poog om dit wat wesentlik is aan die vier metafore te behou. Hoofstuk 5 bied riglyne vir die toekoms aan wat die rol van die Heilige Gees en gebed as alternatiewe voorstel om die probleme van Koreaanse Presbiteriaanse Kerk soos identiteitsverdraaiing, verafgoding en sekularisasie van die prediker, in die lig van die verhouding tussen God, die prediker, die Bybel en die gemeente, die hoof te bied. Die Heilige Gees is die grootste Prediker, die medewerker van die prediker en verdediger van die prediker se gesag. Ter afsluiting stel hierdie hoofstuk die aanvaarding van geenheid in verskeidenheid h, predikers se opregte, getroue en toegewyde lewens en die herstel van die krag van God se Woord, gebed en die Heilige Gees as riglyne vir die toekoms voor.

Thesis (MTh (Practical Theology and Missiology))--University of Stellenbosch, 2009.
The church as a living organism is expected to grow. In the Great Commission in the book of Matthew 28:19-20 it is revealed that the desire of Jesus is that His church should increase. Growth therefore is an integral part of the church. There has been an incredible obsession with church growth strategies and methods that churches have never experienced before. South Korean churches have not been left out in this quest for church growth models. Church growth theories from the Fuller Seminary in America were introduced and applied between 1970 and 1980 and strongly affected many South Korean churches. The question for discussion here is not whether the church should grow, but in what ways growth occurs and by what means. It is God’s desire that his church grow. This is clearly demonstrated in scriptures. Various models have been put forward to examine the growth of the church, but as with all models, they have their limitations. This study focuses on Loren B. Mead’s model of church growth and its application in Korean churches. The aim of this study is to analyze and evaluate church growth theories found and followed in South Korean churches, which have affected the church in order to provide a more valid understanding. It seems that the Korean church’s failure to understand the balance between quantitative and the qualitative growth could be attributed, at least in part, to a misunderstanding of church growth theories. This study presents a desirable church growth model which promotes not only quantitative growth, but also effective and continual growth. Loren B. Mead’s model of growth is introduced which deals with four different forms of growth: numerical growth, maturational growth, organic growth, and incarnational growth. Chapter one of this study covers the background to the entire study and lays the conceptual framework of the study. Background of the Korean churches is surveyed, the aim of the study is highlighted, and the problem statement outlined, the motivation of the study introduced, and above all the hypothesis is spelt out. The methodology and the delimitation of the study are also covered in this chapter. Chapter two presents an overview of church growth models. A working definition is offered after considering various definitions of church growth. This chapter also considers the different backgrounds of major church growth movements. A theological and biblical basis of church growth is also covered in this chapter; types of church growth and the factors that contribute to the various types of church growth are also covered in this chapter. The chapter concludes with an evaluation of the strengths and weaknesses of the various church growth models. Chapter three covers the empirical study. Qualitative data collected through the means of questionnaires from three South Korean churches is analyzed; laying the foundation for further work in Chapter five. Chapter four is an intensive study of Loren B Mead’s church growth model, namely numerical growth, maturational growth, organic growth, and incarnational growth. The uniqueness of this model is also discussed in a comparative form with other church growth models. Chapter five presents practical guidelines for South Korean churches for church growth, drawing inspiration from the literature study, the empirical data and primarily from Loren B. Mead’s model of church growth “More than Numbers” outlined in his book (1993). Chapter six forms the conclusion of the study. The major contributions of the study are highlighted and several suggestions are offered for practical applications of church growth in South Korean churches, and some suggestions for further research are also offered.

Thesis (MTh (Practical Theology and Missiology))--University of Stellenbosch, 2009.
ENGLISH ABSTRACT: This thesis is intended to assess Christian communication in the light of the conundrum of sermonic language originating from Korean pulpits. In Korea, preaching is valued highly: almost everyone is aware that preaching is a crucial issue in Christian communication. In the light of communicative preaching, a sermon is composed of three “languages,” namely the language of God, the preacher, and the congregation. The language of the sermon is an important locus of effective communication through preaching. In spite of this point, many Korean preachers preach their sermons regardless of what influence the sermonic language exercises on communicative preaching, without recognizing the change of the context of preaching. In this thesis, the contention is that we should reconsider the relevance of the sermonic language conveyed from the pulpit. It should be reiterated that revisiting and appropriating the language of the sermon is a corollary of its revival and renewal. In order to ensure the relevant usage of sermonic language, it is necessary that we scrutinize communication theories within the framework of homiletical reflection. In Chapter 2 some principles of communication with regard to preaching are outlined. The influence of communicative noise which takes place in the preaching process is illustrated. This chapter also highlights the importance of the relationship between communication and preacher, and between preacher and congregation. This analysis offers a compendium of relevant sermonic language in communicative preaching. The third chapter elaborates on three major causes that have evoked the noises which may affect the conveying of sermonic language: the preacher, the congregation, and the environment. Disclosing these causes of irrelevant sermonic language will help us explore and develop theories, models, and applications. Theologically, preachers should consider three major aspects in view of the language of the sermon when they prepare, deliver, and end their sermons: Christ, the Holy Spirit, and the Church. In Chapter 4 these three perspectives on sermonic language are studied and elucidated. Christology, pneumatology, and ecclesiology are cornerstones in the language of the sermon. In this chapter, it has been concluded that, for the language of the sermon to be aptly used, these theological approaches should be actively applied to the reality of preaching. In the fifth chapter I suggest several proposals for a more effective usage of sermonic language in the Korean church. In view of rampant irrelevant elements in Korean sermonic language, this chapter examines the importance and necessity of biblical role models for recovering the identity and the reality of sermonic language: prophets, Jesus Christ and Paul.
AFRIKAANSE OPSOMMING: Die bedoeling van hierdie tesis is om Christelike kommunikasie vanaf Koreaanse kansels te evalueer in die lig van die krisis waarin preektaal tans is. In Korea word prediking hoog aangeslaan: feitlik almal is bewus daarvan dat prediking 'n wesenlike onderdeel vorm van Christelike kommunikasie. Gesien as kommunikatiewe prediking, word „n preek saamgestel deur drie “tale”, naamlik die taal van God, die prediker en die gemeente. Die taal van die preek is 'n belangrike lokus van effektiewe kommunikasie tydens prediking. Desnieteenstaande lewer baie Koreaanse predikers hulle preke sonder om die invloed van taal op hulle preke in berekening te bring. In hierdie tesis is die uitgangspunt dat ons die relevansie van taal vir die prediking in heroorweging moet neem. Dit word benadruk dat 'n herwaardering van taal noodsaaklik is vir die vernuwing van prediking. Met die oog daarop word sekere kommunikatiewe teorieë binne die raamwerk van homiletiese refleksie ondersoek. In Hoofstuk 2 word sekere beginsels van kommunikasie met die oog op prediking bespreek. Die invloed van kommunikatiewe “geraas” tydens die preekproses word geïllustreer. Hierdie hoofstuk lig ook die belang van die relasie tussen kommunikasie en prediker, asook tussen prediker en gemeente uit. Hierdie analise bied 'n samestelling van voorbeelde van relevante preektaal in kommunikatiewe prediking. Die derde hoofstuk brei uit op drie primêre oorsake van geraas wat die taal van prediking mag beïnvloed: die prediker, die gemeente, en die konteks. Openbaarmaking van hierdie oorsake van irrelevante preektaal stel ons in staat om teorieë, modelle en toepassings te ondersoek en ontwikkel. Teologies gesproke behoort predikers drie primêre faktore in ag te neem met die oog op die voorbereiding en lewering van hulle preke: Christus, die Gees, en die Kerk. In Hoofstuk 4 word hierdie drie perspektiewe op preektaal aan die orde gestel. Christologie, pneumatologie, en ekklesiologie vorm hoekpilare van preektaal. In hierdie hoofstuk word die konklusie bereik dat daar 'n daadwerklike toepassing van hierdie beginsels in terme van preektaal noodsaaklik is vir Christelike kommunikasie in prediking. In die vyfde hoofstuk word 'n aantal voorstelle vir meer effektiewe gebruikmaking van taal in prediking in die Koreaanse Kerk gemaak. In die lig van sekere wangestaltes in Koreaanse preektaal, ondersoek hierdie hoofstuk die belang en noodsaaklikheid van Bybelse rolmodelle vir die herontdekking van die wese van preektaal: die profete, Jesus Christus en Paulus.

Thesis (PhD)--Stellenbosch University, 2014.
ENGLISH ABSTRACT: Africa is a continent ravaged by challenges of poverty, scourge of disease and many conflicts, some of which are motivated by religious fanaticism. Indeed, it is a continent in dire need of spiritual, economic and social transformation. In the midst of these challenges, however, faith healing practices have flourished among African communities. Healing is a broad concept, which covers a whole range of social, psychological, cultural and spiritual issues and dimensions in response to unwanted threatening conditions that disturb a harmonious and peaceful existence. The concept of healing is firmly rooted in the soil and soul of Africa. To a certain extent, the popularity of healing practices in many parts of Africa is a result of an African epistemology that accepts healing as a cultural reality. The poor majority are mostly exposed to harsh socio-economic and hazardous health conditions. Thus, many poor people are drawn to healing practices for the following three reasons: Firstly, faith healers promise to heal people of all kinds of illnesses and epidemics through fervent prayers. Faith healers are powerful and charismatic personalities that command a great following as a result of their charisma. Secondly, because African culture is spirit-centred and has a high regard for spiritual powers and forces, Africans are amused by supernatural and are therefore drawn to healing phenomena, as it speaks to their reality and reference framework. Thirdly, faith healing practice is a cost free, alternative intervention strategy for managing illness, especially to the poor masses, who do not have access to specialized medical care. The close relationship between psychosomatic diseases and “African illnesses” is also explored. This is quite evident when considering the types of illnesses faith healers claim people are being healed from during healing practices, for example HIV and AIDS, hypertension, ulcers, bad luck, infertility, witchcraft, and so forth. African illnesses are believed to be unexplainable and untreatable by Western medicine. It is believed to be caused by witchcraft, sorcery and evil, and has similar manifestations as psychosomatic diseases. In the context of a vibrant and growing faith healing practice, there is a need to investigate the spiritual and emotional impact of faith healing on healing seekers, especially when the desired healing doesn‟t materialise. The research field has highlighted the emotional and spiritual challenges caused by illness, as well as the lack of supporting systems to sustain people grappling with illness. The realisation is that healing, as a broad concept, needs a multifaceted approach for effective response. The lack of indigenisation of healing practices with African (Namibian) cultural symbols and cultural milieu was highlighted. Therefore, an effective and culturally relevant pastoral care system should take special cognisance of it and thus, the envisaged pastoral approach of hope and compassion build around it.
AFRIKAANSE OPSOMMING: Afrika is ‟n kontinent wat geteister word deur armoede, dodelike siektes en konflikte, waarvan sekere gedryf word deur godsdienstige fanatisme. Dit is inderdaad ‟n kontinent wat behoefte het aan geestelike, ekonomiese en sosiale transformsie. Nietemin, ten spyte van hierdie uitdagings, het die gewildheid van geloofsgenesings praktyke in Afrika gemeenskappe toegeneem. Genesing is ‟n breë konsep met „n verskeidenheid van sosiale, sielkundige, kulturele en geestelike aspekte en dimensies, wat reageer op ongunstige toestande of moeilike situaties wat heelsame en harmonieuse leefwyse teenwerk. Genesings praktyke is inderdaad „n integrale deel van mense in Afrika se kulturele bestaan. Die konsep van genesing is dus gegrond in die siel en sand van Afrika. Tot ‟n sekere mate is die gewildheid van genesingspraktyke in baie dele van Afrika toe te skryf aan Afrika epistemologie, wat genesing as deel van die kulturele realitiet aanvaar. Die arm massas is meestal blootgestel aan haglike sosiale en ekonomiese toestande. Dus word baie arm mense na genesingsbedieninge gelok vanweë die onderstaande drie basise redes: Eerstens, as gevolg van die beloftes wat geloofsgeners maak dat hulle mense van enige siekte en kwaal kan genees deur vurige gebede. Geloofsgeners het kragtige en charismatise persoonlikhede waarmee hulle invloed uitoefen en baie volgelinge werf weens hul charisma. Tweedens, vanweë die Afrika kultuur wat geesgesentreed is en hoë agting vir geestelike magte en geestelike werkings het; mense van Afrika word amuseer deur bonatuurlike werkings, omdat dit tot hulle kulturele en verwysingsraamwerk spreek. Derdens, geloofsgenesing is ‟n koste vrye, alternatiewe helings-strategie om siektes te beheer, veral vir armes wat nie bronne het om gespesialiseerde gesondheidsdienste te gebruik nie. Die noue werking tussen psigosomatiese siektes en “Afrika siektes” speel ook ‟n rol. Dit is veral duidelik in die tipe siektes wat geloofsgeners beweeer dat mense van genees word na geloofsgebede, byvoorbeeld MIV en VIGS, hypertensie, maagsere, vloeke, onvrugbaarheid, toordery, ensovoorts. Daar word geglo dat Afrika siektes onverklaarbaar en onbehandelbaar deur Westerse dokters is. Die geloof is dat sulke siektes deur toordery en bose geeste veroorsaak word, en soortgelykke manifestasies as psigosomatiese siektes het. In die konteks van „n groeiende geloofsgenesings bediening, is daar ‟n regverdiging om ondersoek in te stel op die geestelike en emosionele impak van geloofsgenesing op siek mense; spesifiek in gevalle waar genesing nie onmiddelik met gebed geskied nie. Die ondersoek het aan die lig gebring dat siek mense emosioneel en geestelik sukkel in hulle stryd teen siektes. Dit is ook uitgewys dat daar ‟n gebrek is aan ondersteunende strukture vir mense wat met siekte sukkel. Daar is tot die besef gekom dat genesing as ‟n breë konsep „n veelvoudige benadering benodig vir effektiewe terapeutiese respons. Gebrek en onvermoë van geloofsgenesings praktyke om inkulturering met Afrika (Namibiese) kultuur simbole en kulturele fassette te doen was ook uitgewys. Dus, ‟n effektiewe en kultureel relevante pastorale sisteem moet kennis daarvan neem en dit integreer by die voorgestelde pastorale benadering van hoop en meegevoel.

Thesis (DTh)--Stellenbosch University, 2003
ENGLISH ABSTRACT: The problem discussed in this thesis is how to resist and subvert the complicity of biblical studies with neo-colonialism as a white male biblical scholar. Traditionally the interpretation of the bible by white male biblical scholars has not been recognised as an interested and situated practice, unlike the interpretations by readers from marginalised backgrounds. The thesis put forward here is that it is the other - understood as infinite and irreducible - that opens up the habitual vicious circle of identity formation and identifiable practices. This interruption is a moment of true decision, i.e. a moment where the self cannot follow any preestablished ethico-political programme but has to respond in a truly innovative way. This innovation is understood to be brought about in a double strategy, which juxtaposes a hegemonic practice with its binary opposition in a nondialectical way. The space in which such an interruption occurs is the interstitial borderline, the liminal space and interface between the self and its other. In the first part, the thesis critically engages with the work of three white male biblical scholars - Daniel Patte, Jeffrey Staley, and Gerald West - who try to overcome the traditional academic discourse of biblical studies by problematising the relationship between their own identities and their academic practices. In the second part, deconstruction, as shorthand for the work of Jacques Derrida, is subsequently presented as a thoroughly postcolonial critique of western ontological concepts and as a viable manner in which to theorise the critical contributions of Patte, Staley, and West. In the third and final part, three approaches within biblical studies - historicism, the bible as popular text, and literary approaches - are singled out and discussed as possible liminal spaces within which the identity of the white male biblical scholar can be reinvented in responsibility to the other.
AFRIKAANSE OPSOMMING: Die vraagstuk onder bespreking in hierdie verhandeling is hoe om, as blanke manlike bybelgeleerde die onderlinge medepligtigheid tussen die studie van die bybel en neo-kolonialisme te weerstaan en te ondermyn. Volgens tradisie word die vertolking van die bybel deur blanke manlike bybelgeleerdes nie erken as 'n ge·interesseerde en gelee praktyk nie, in teenstelling met die vertolkings van geleerdes afkomstig uit minderheidsgroepe. Die stelling wat hier gemaak word is dat dit die 'ander' is - begryp as oneindig en onverminderbaar - wat die gebruiklike bose kring van identiteitsvorming en identifiseerbare praktyke oopmaak. Hierdie onderbreking is 'n oomblik van ware besluitneming, i.e. 'n oomblik waarbinne die self nie enige voorafbepaalde eties-politiese program kan volg nie, maar waarbinne die self werklik op 'n oorspronklike en nuwe wyse moet reageer. Dit word verstaan dat hierdie nuwigheid tot stand gebring word in a dubbele strategie wat die heersende praktyk op 'n nie-dialektiese wyse langs sy binere opposisie plaas. Die ruimte waarbinne hierdie onderbreking plaasvind is die tussengrenslyn, die oorgangsruimte en skakel tussen die self en die 'ander'. Die eerste gedeelte van die verhandeling is 'n kritiese bespreking van die werke van drie blanke manlike bybelgeleerdes, naamlik Daniel Patte, Jeffrey Staley en Gerald West, wat poog om die tradisionele akademiese diskoers oor die studie van die bybel te bemeester deur die verhouding tussen hulle eie identiteite en hul akademiese gebruike te problematiseer. Die tweede gedeelte bied dekonstruksie, as snelskrif vir die werk van Jaques Derrida aan as 'n deurdagte post-koloniale kritiek van westerse ontologiese konsepte en as 'n lewensvatbare wyse waarop die kritiese bydraes van Patte, Staley en West teoretiseer kan word. In die derde en laaste gedeelte word drie benaderings tot die studie van die bybel, naamlik 'n historiese benadering, die bybel as populere teks en litirere benaderings uitgesonder en bespreek as moontlike oorgangsruimtes waarbinne die identiteit van die blanke manlike bybelgeleerde herversin en bedink kan word met verantwoordelikheid teenoor die 'ander'.

Thesis (PhD)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: The Network for African Congregational Theology (NetACT) is a network of theological institutions of higher education in sub-Saharan Africa that are dogmatically Reformed by tradition. It was established that there is a need for more knowledge on the science of curriculum development and a need for an integrated value-driven curriculum framework that will have Reformed principles imbedded in it and that will be contextualised. Through questionnaires and curriculum development workshops, the situations at the different campuses of ten institutions were established. On the campuses of the NetACT institutions a positive learning environment prevails with enthusiastic lecturers and motivated students. The practical work of students in congregations is a high priority. On the other side of the coin, it was established that some key elements are missing – among them, a lack of integrated, value-driven, missional and contextualised curricula. Given the situation in sub-Saharan Africa, one should expect more emphasis on the prevailing poverty, on sensitive gender issues and on youth and children work, to mention a few. Libraries are ill stocked and research by lecturers and the publishing of articles are nearly non-existent. This dissertation addresses these needs by proposing a Reformational, missional and contextualised curriculum framework with as its main aim the development of mature students who will deliver academic work of the highest order. In Chapter 3, the need for an integrated worldview is argued for with Reformed principles such as Christ’s sovereignty in every sphere of life – no dualism between a so-called sacred and profane world should exist. In Chapter 4, an appeal is made to NetACT institutions to be missional by nature and to have a curriculum evaluation to see whether all the subjects have a missional focus. Contextualisation is the theme of Chapter 5 and, among others, a plea is made for curricula to portray true African reconciliation spirituality where worship, anti-racism and anti-tribalism should be an integral part of the official and hidden curricula. Based on these building blocks, a Reformational, African and contextual framework is presented in Chapter 6 with the help of a Transformative Circle that starts with listening to the narratives of the students and ends with a transformative action phase where educational principles are applied. The recommendations in Chapter 7 include the forming of quality control committees, the initiation of workshops on the facilitating process of curriculum design and implementation, the need to be accredited with ACTEA and the considering of the forming of institutes of Christian Higher Education.
AFRIKAANSE OPSOMMING: Die Network for African Congregational Theology (NetACT) is 'n netwerk van hoër onderwys teologiese instellings van Gereformeerde oorsprong in sub-Sahara Afrika. Daar is vasgestel dat daar 'n behoefte bestaan by die NetACT instellings aan meer kennis oor die wetenskap van kurrikulumontwikkeling asook 'n behoefte aan 'n geïntegreerde, waardegedrewe kurrikulumraamwerk wat gebou is op Gereformeerde waardes en wat terselfdertyd ook gekontekstualiseerd is. Deur middel van vraelyste en kurrikulumontwikkeling werkswinkels, is die situasie by die verskillende kampusse van tien teologiese instellings bepaal. Op die kampusse van die NetACT instellings heers daar in die algemeen 'n positiewe leeromgewing met entoesiastiese dosente en gemotiveerde studente. Die praktiese werk van studente in gemeentes is 'n hoë prioriteit. Aan die ander kant is vasgestel dat belangrike elemente ontbreek: onder andere 'n gebrek aan geïntegreerde, waardegedrewe, missionale en gekontekstualiseerde kurrikulums. Gegewe die situasie in sub-Sahara Afrika, sou mens meer klem by die NetACT skole verwag het om sake soos die heersende armoede, sensitiewe geslagskwessies en die opvoeding van kinders en die jeug, om maar 'n paar te noem, aan te spreek. Biblioteke het baie gebrekkige voorraad en navorsing deur dosente en die publikasie van artikels bestaan bykans nie. Hierdie verhandeling fokus op hierdie behoeftes en spreek dit aan deur die stel van 'n Reformatoriese, missionale en gekontekstualiseerde kurrikulumraamwerk. Die raamwerk het as hoofdoel die ontwikkeling van geestelike volwassenheid by studente wat akademiese werk van die hoogste standaard sal lewer. In Hoofstuk 3 word die behoefte aan 'n geïntegreerde wêreldbeeld beredeneer met die Gereformeerde beginsel van Christus se soewereiniteit in elke sfeer van die lewe, as ʼn belangrike wegspringpunt. Een gevolgtrekking wat hieruit gemaak kan word, is dat daar geen dualisme behoort te bestaan tussen 'n sogenaamde “heilige” en “profane” wêreld nie. In Hoofstuk 4 word 'n beroep op NetACT instellings gedoen om missionaal van huis uit te wees en om te kontroleer of al die vakke 'n missionêre gerigtheid het. Kontekstualisering is die tema van Hoofstuk 5 en, onder andere, word 'n pleidooi gelewer vir kurrikulums met ʼn ware Afrika versoening spiritualiteit waar aanbidding, anti-rassisme en anti-stamgebondenheid 'n integrale deel van die amptelike en verborge kurrikulums behoort te vorm. Gebaseer op hierdie boustene, word 'n Reformatoriese Afrika en missionale raamwerk voorgestel met die hulp van 'n Transformerende Sirkel wat begin met die luister na die verhale van die studente en eindig met 'n transformerende aksie fase waar opvoedkundige beginsels, soos veral in Hoofstuk 6 beredeneer, prakties toegepas word. Die aanbevelings in Hoofstuk 7 sluit in die vorming van gehaltebeheerkomitees, die inisiëring van werkswinkels oor die fasilitering van kurrikulumontwerp en -implementering, akkreditasie by ACTEA en die oorweging van die vorming van inrigtings vir Christelike Hoër Onderwys.

Thesis (MTh (Theology))--Stellenbosch University, 2008.
Stigma is a social-identity devaluation due to a characteristic mark or feature. It imposes a discredited status, resulting in personal/social rejection and suffering. As a psychosocial construction, stigma reflects a systemic influence, as determined by the history and characteristics of the individual's psychological and social environment. This study explores the nature, variations, development, functions, processes, and justification of stigma and stigmatisation. It reflects on the experiential context of HIV/AIDS stigma/stigmatisation from the perspective of both the stigmatiser and stigmatised. Accounting for HIV/AIDS stigma are factors such as concealability, the unpredictability of infection, its terminal nature, and visible manifestations. The result is the multi-faceted suffering of internalised and external stigma, manifested by the prejudice, rejection, ostracism, discrimination, and condemnation of people infected and affected by HIV/AIDS. An assessment of HIV/AIDS destigmatisation found that it represents a recent development in the struggle against the pandemic. Destigmatisation interventions have been mostly ineffective because they lack a systems approach. Destigmatisation interventions must be developed with cognisance of the societal context, cultural impediments, major causes and problems of the pandemic. It was argued and concluded that theology can play a major role in combating HIV/AIDS stigma and stigmatisation. Scripture provides both knowledge and existential direction to inform HIV/AIDS destigmatisation. Stigmatisation is sin because it robs the human being - as created in the image of God, reconciled, and redeemed through the cross and resurrection - from his God-endowed dignity and worth. A theology of HIV/AIDS, including a theology of affirmation and an inhabitational theology, is required to adequately address HIV/AIDS stigmatisation and destigmatisation. A theology of affirmation is appropriate because it confirms the eschatological ontology of the human being as a new creation, with a new, stigma-freed identity and status. An inhabitational theology reflects triumph over stigma through the empowerment of the indwelling Spirit. It was concluded that both a theology of the cross (reflecting the passion and compassion of God) and a theology of the resurrection is needed. A theology of the cross reveals our human condition of sin, guilt and guilt feelings, but also God's grace, our salvation, forgiveness and reconciliation. A theologia resurrectionis emphasises the power of God over sin, results in the transformation of the believer, which enables empowerment through the Spirit - who infuses the believer with courage, meaning, purpose, dignity and self-worth. Stigmatisation has made way for self-worth, victory, and charisma. The study concluded that the church has a major role to play in the destigmatisation of HIV/AIDS stigma. The church should contribute to the deconstruction of power and counter systemic injustices. Its should follow a holistic, systems approach, involving the proclamation of a theology of life, practicing pastoral care, participate in the missio Dei, and exhibiting a normative basis regarding destigmatisation interventions - especially with regard to marriage, gender and sex education. It should fulfil its calling of service, participate in the home-based care of the HIV/AIDS infected and affected (including children), and demonstrate the resurrection identity of hope and empowerment, as enabled by the Holy Spirit.

Thesis (MTh)--Stellenbosch University, 2000
ENGLISH ABSTRACT: As a multidisciplinary liturgical scientific research project, all seven existing methods within the field of Liturgy will be used. These seven methods are namely: liturgy as book; a depth approach; the integral approach; primary and secondary sources; designation and appropriation; contextual: anthropological and cultural; as well as present, past, continuity and discontinuity, future. These seven approaches will form the matrix of the research that will be steered/directed by the researcher himself by means of interference, a so-called tamed intuition and the Bible as critical-normative source. As indicated in the title of the research proposal, the dynamic concept of inculturation will play a vital role throughout the course of the research. Since the research will be done with the intention of liturgical inculturation, the dynamic of cult and culture, as well as the time aspect of continuity and discontinuity, must be brought into account. It follows that a number of main parts will have to be opened, of which three parts have already been opened to serve as an example in this research proposal. These main parts are firstly a chapter on inculturation, secondly a chapter on ritual theory and also a chapter on the history of rituals of reconciliation within the Christian tradition. These three main parts will be opened again from a South African perspective in the final research, but will also be supplemented with a part on the theology of reconciliation, and a recent contextual analysis by means of participatory observation! ethnography. Throughout the proposed research the matrix will be applied to each chapter individually, and then on everything as a whole. The whole process will be steered by the concepts interference and quality of ritual in order to see what lines of force or series of qualities can be distilled from the process. As a whole the research will serve the initial question, namely:" How a better inculturated repertoire of rituals of reconciliation can be attained?" On this basis the research aims at making a contribution towards the so-called liturgia condenda (liturgy in process/formation), working towards the goal that the current liturgical formation in South Africa, and specifically within the Dutch Reformed Church, will take place in a theologically and anthropologically justifiable fashion.
AFRIKAANSE OPSOMMING: As multidissiplinere liturgiewetenskaplike ondersoek, sal van al sewe bestaande ondersoekswyses binne die liturgiewetenskap gebruik gemaak word, te wete liturgie as boek; In diepte benadering; die integrale benadering; primere- en sekondere bronne; benoeming en toe-eiening; kontekstueel: antropologies en kultureel; en hede, verlede, kontinuiteit en diskontinuiteit, toekoms. Hierdie sewe benaderings sal die matriks van die ondersoek vorm wat deur die ondersoeker self deur middel van interferensie, 'n sogenaamde getemde intuisie en die Bybel as krities-normatiewe bron gestuur sal word. Soos blyk uit die titel van die ondersoek, word daar vera! gewerk met die dinamiese begrip inkulturasie. Synde die ondersoek gedoen word met die oog op liturgiese inkulturasie, moet die dinamiek van liturgielkultus en kultuur, asook die tydsapek van kontinuiteit en diskontituiteit met die liturgiese tradisie wat deur die begrip inkulturasie opgeroep word, in berekening gebring word. In hierdie ondersoeksvoorstel is drie van die vyf beoogde hoofdele a! eksemplaries oopgemaak, naamlik inkulturasie, ritualiteit en geskiedenis van versoeningrituele in die Christelike tradisie. Hierdie drie hoofdele sal in die finale ondersoek weer vanuit 'n Suid-Afrikaanse perspektief oopgemaak word, en aangevul word met 'n resente kontekstuele analise met behulp van deelnemende observasie geng op versoeningrituele, asook In teologiese hoofstuk oor die begrip versoening. Die matriks sal deurgaans op al vyf dele toegepas word, eers op elkeen afsonderlik en daarna op alma! saam. Hierdie proses sal deur middel van interferensie en kwaliteite van ritueel plaasvind om te sien watter kraglyne en reekse kwaliteite afgelei kan word uit die proses. As 'n geheel staan die proses in diens van die inisiele vraagstelling, "Hoe 'n beter geinkultureerde rituele repertoire van versoening verkry kan word?". Sodoende wil die ondersoek 'n bydrae lewer tot die liturgia condenda (liturgie in wording), om mee te werk aan die ideaal dat die huidige liturgiese vormgewing in Suid-Afrika, maar spesifiek ook in die Nederduitse Gereformeerde Kerk, op In teologies en antropologies verantwoorde wyse geskied.

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 (PhD)--Stellenbosch University, 2014.
ENGLISH ABSTRACT: “Leave her alone, why are you bothering her? She has done a beautiful thing to me … I tell you the truth, wherever the gospel is preached throughout the world, what she has done will also be told, in memory of her” (Mark 14:6, 9). This is how Jesus Christ perceives woman; with gratitude, dignity and respect. Unfortunately, women have often been ill-treated, discriminated against and even oppressed by her own fellow human beings of the opposite sex just because she was born a woman. Many women have asked themselves, “Why was I born a woman?” Questions such as these motivated the researcher to carry out this current study on women The purpose of this dissertation is to: (1) Determine through an in depth literary analysis factors that have contributed to the desperate position of women leadership in CCAP Nkhoma Synod. (2) To conduct empirical research in the different congregations of the Synod among members of Chigwirizano cha amai, church elders and reverends. (3) To explore a new model of reading and interpreting New Testament texts with regards to addressing the problem of the lack of women in leadership positions in the CCAP Nkhoma Synod. The research has shown that women in the CCAP Nkhoma Synod are denied leadership positions because of historical, cultural and biblical factors. Historically, the first Dutch Reformed missionaries who came to Malawi used a patriarchal type of leadership, which sidelined women from leadership positions. Culturally, it was discovered that people brought their cultural beliefs along with them to church, that a man is superior, powerful, respectful and a controller; while woman are considered to be weak, inferior and submissive. Through Social Identity Theory, it was discovered that these beliefs and actions of considering themselves to be superior and better than women, were influenced by aspects such as self-categorization and stereotyping. This means that the moment men categorized themselves as reverends and elders, they automatically compare themselves with the other group, in this case, “Chigwirizano cha amai”. This resulted in stereotyping women as weak and powerless, not qualified to carry out leadership roles. The research has shown that the biblical factor is the main contributor as to why the church has silenced women up till now. Texts like 1 Corinthians 14:34-35 and 1Timothy 2:11-12 have been used to oppress women from exercising their godly given leadership gifts and skills. This is why a new theory of interpreting the Word of God has been suggested in this dissertation. It is called the “Multi-dimensional Approach”. This new approach1 will be achieved by rereading the Scriptures through three aspects, namely, the literary, social-historical and theological-rhetorical aspects. The researcher remains optimistic that through this process of re-reading the texts, the Chewa culture and missionary history, as well as people’s mindsets, attitudes and beliefs will change in favour of women leadership. This research sought to answer the following questions: (1) To what extent are historical and cultural factors, and particularly factors pertaining to the interpretation of the Bible, responsible for the lack of women in leadership positions in the CCAP Nkhoma Synod? (2) Complex as it may be to explore and measure the impact of these factors, would it be possible to substantiate and verify such influences empirically? (3) Once this has been done, would it for instance be possible to identify alternative readings of history, culture and the Bible? These three questions were very crucial in that they guided the researcher to know the real problem and how this problem can be solved.
AFRIKAANSE OPSOMMING: “Laat staan haar,” het Jesus gesê. “Waarom maak julle dit vir haar moeilik?” Sy het ʼn goeie daad aan my gedoen... Dit verseker Ek julle: Oral waar die evangelie in die hele wêreld verkondig word, sal daar ook vertel word wat sy gedoen het, tot herinnering van haar.” (Mark 14:6, 9). Dit is die manier waarop Jesus na vroue gekyk het, met dankbaarheid, waardigheid en respek. Ongelukkig is vroue dikwels sleg behandel, teen gediskrimineer en selfs onderdruk deur manspersone, net omdat hulle as vroue gebore is. Menige vrou het haarself al gevra, “Waarom is ek as vrou gebore?” Vrae soos hierdie het die navorser gemotiveer om hierdie studie te onderneem. Die doel van hierdie navorsing is: (1) Om deur ʼn literatuurstudie die faktore wat tot die desperate situasie van vroue leierskap in die CCAP Nkhoma Sinode bygedra het, te ondersoek. (2) In empiriese navorsing onder lede van die sogenaamde Chigwirizano cha amai (vroue groep), ouderlinge en predikante van verskillende gemeentes van die Sinode te doen. (3) Om ʼn nuwe model vir die lees en interpreteer van die Nuwe Testament met die oog daarop om die probleem van die afwesigheid van vroue in posisies van leierskap in die CCAP Nkhoma Sinode te ontwikkel. Die navorsing het getoon dat vroue in die CCAP Nkhoma Sinode uit posisies van leierskap gehou word as gevolg van historiese, kulturele en Bybelse faktore. Histories het die eerste Nederlandse sendelinge wat na Malawi gekom het ʼn patriargale vorm van leierskap gevestig wat vroue van die begin af uitgesluit het. In kulturele verband is daar gevind dat die mense hulle tradisionele kulturele oortuigings ook in die kerk ingedra het, soos dat die man verhewe is bo die vrou, magtig en in beheer, terwyl vroue as swakker beskou word, minderwaardig en passief. Met behulp van Sosiale Identiteitsteorie is gevind dat hierdie oortuigings en handelinge van mans dat hulle meerderwaardig en beter as vroue is, deur aspekte soos self-kategorisering en stereotipering beïnvloed is. Dit beteken onder andere dat die moment wat mans hulleself as predikante en ouderlinge kategoriseer, hulle onmiddellik hulleself met ander groepe vergelyk, in die geval die Chigwirizano cha amai. Dit dra tot verdere stereotipering van vroue by, naamlik dat hulle swak en magteloos is en daarom nie vir posisies van leierskap geskik is nie. Die navorsing het getoon dat die faktor wat die grootste bydrae gelewer het tot die rede waarom die kerk die vroue se stemme stil gemaak het, verband hou met die wyse waarop die Bybel gelees word. Tekste soos 1 Kor 14:34-35 en 1 Tim 2:11-12 is dikwels gebruik om vroue daarvan te weerhou om hulle God-gegewe gawes van leierskap te ontwikkel en uit te leef. Dit is waarom ʼn nuwe model vir die interpretasie van die Skrif voorgestel word, wat uit literêre, sosiohistoriese en teologies-retoriese aspekte bestaan. Die navorser bly hoopvol dat deur ʼn herlees van die tekste die Chewa kultuur en missionêre verlede, asook die ingesteldheid van mense, hulle houdings en oortuigings ten gunste van vroue in posisies van leierskap sal verander. Die navorsing het gepoog om die volgende vrae te beantwoord: (1) Tot watter mate het historiese en kulturele faktore en dan spesifiek faktore wat met die interpretasie van die Bybel verband hou, tot die gebrek aan vroue in posisies van leierskap in die CCAP Nkhoma Sinode, bygedra? (2) Om ondersoek te doen tot watter mate hierdie faktore ook deur middel van empiriese navorsing bevestig kon word, wel bewus van die kompleksiteit van die situasie. (3) Om op grond van laasgenoemde ondersoekend te kyk na moontlike alternatiewe maniere waarop die geskiedenis, die kultuur en die Bybel gelees kan word? Hierdie drie vrae was voortdurend in die gedagtes van die navorser en het die dryfkrag gegee in die navorser se soeke na die onderliggende redes wat tot die sentrale probleem bygedra het.

Thesis (DTh)--Stellenbosch University, 2005
ENGLISH ABSTRACT: The purpose of this research was to determine what the influence of the God-image of parishioners within the Korean Presbyterian Church is on their faith and ability to come to terms meaningfully with the crisis of suffering. With the view to making a pastoral diagnosis and the process of assessment, a pastoral hermeneutics was applied. The basic hypothesis implemented is that inappropriate God-images, exacerbated by the religious-cultural context of the Presbyterian Church in Korea, play an important role in the parishioners' inability to come to terms meaningfully with crises and suffering. In this respect, it was found that Shamanism, Confucianism, Taoism and Buddhism, amongst others, profile the dominant religious paradigm that functions among members. This cultural context gives rise to a concept of God that applies the theological presupposition of an almighty, fearful supreme being who controls and is in command of everything - even death. In this regard, the concepts of punishment and judgment play a decisive role. Within theodicy, God is viewed as the ultimate cause of evil. Thus, a merciless God (Ch 'unbeol) is the inevitable cause of suffering. The research found that, in Korea, theodicy relates to the monotheistic concept of a "supreme god" (HanunumIHananim), as well as the punitive component in the category of omnipotence (Ch 'unbeoIIChunneung). Because of a causal paradigm (scheme of cause and effect), manipulation is a strong factor in the Koreans' concept of faith and coping with suffering. This gives rise to a form of "pathology of faith": the manipulation of God with the view to material and health benefits. This hampers maturity in faith. In order to understand the theological concepts of judgment and power, we present the exegesis of relevant biblical texts with the view to the development of a theology of compassion. In this respect, we discuss the theological theories of four theologians, that is the existential concept of a theology of the cross (Luther); the ontological-trinitarian concept of a theology of the cross (Moltmann); the dialectic-emotional pain theology of Kitamori; and Louw's pastoralhermeneutic understanding of the cross within the framework of his promissio-therapy. This study suggests a paradigm shift away from a punitive judgmental paradigm to a sensitive compassionate paradigm. This implies a radical transformation from a hierarchical concept of power to power as a category of sympathy and identification that demonstrates God's compassion in suffering.
AFRIKAANSE OPSOMMING: Die doel van die navorsing was om vas te stel wat die invloed van lidmate binne die Koreaanse Presbiteriaanse Kerk se Godsvoorstelling is op hul geloof en vermoe om die krisis van Iyding sinvol te verwerk. Met die oog op die maak van 'n pastorale diagnose en die asseseringsproses, is van 'n pastorale hermeneutiek gebruik gemaak. Die basiese hipotese waarmee gewerk is, is dat ontoepaslike Godsvoorstellings, versterk deur die religieus - kulturele konteks van die Presbiteriaanse Kerk in Korea, 'n belangrike rol speel in die onverrnoe van lidmate om krisisse en lyding sinvol te verwerk. In die verband is gevind dat die dominante, religieuse paradigma wat by lidmate funksioneer, gevoed word deur, onder andere, Shamanisme, Konfusianisme, Taoisme en Boeddhisme. Hierdie kulturele konteks gee aanleiding tot 'n Godsverstaan wat werk met die teologiese vooronderstelling van 'n almagtige, vrees-inboesemende opperwese wat alles beheer en kontroleer - selfs die dood. In die verband speel die konsepte van straf en oordeel 'n deurslaggewende rol. Binne teodisee word God gesien as die uiteindelike oorsaak van die kwaad. Lyding is dan 'n noodwendige, kousale gevolg van 'n genadelose God (Ch 'unbeol). Die navorsing bevind dat teodisee in Korea verbind moet word met die monoteistiese verstaan van 'n "oppergod" iHanunum/Hananim), asook die strafkomponent in die almagskategorie (Ch'unbeol/Chunneungi. Vanwee 'n kousale paradigma (oorsaak-gevolg skema) is 'n manipulasie 'n sterk faktor in Koreane se geloofsverstaan en verwerking van lyding. Dit gee aanleiding tot 'n vorm van "geloofspatologie": die manipulering van God met die oog op materiele en gesondheidsvoordele. Die ontwikkeling van geloofsvolwassenheid word hierdeur gerem. Ten einde die teologiese konsepte van oordeel en mag te verstaan, word relevante Bybeltekste eksegeties aan die orde gestel met die oog op die ontwikkeling van 'n teologie van medelye. In die verband word vier teoloe se teologiese teoriee krities bespreek, te wete die eksistensiele verstaan van 'n kruisteologie (Luther); die ontologies -trinitariese verstaan van 'n kruisteologie (Moltmann); die dialekties -emosionele pynteologie van Kitamori; en Louw se pastoraalhermeneutiese verstaan van die kruis binne die raamwerk van sy promissioterapie. Die studie stel voor 'n paradigmaskuif weg van 'n verdoemende oordeelsparadigma na 'n sensitiewe paradigma van medelye. Die implikasie is 'n radikale transformasie vanaf 'n hierargiese verstaan van mag na mag as 'n simpatieke, identifikasie-kategorie wat God se medelye in lyding demonstreer.

Thesis (PhD)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: Aesthetics has a theological calling: The beauty (or ugliness) in the world and art incites us to long for the divine eternal beauty. The earthly beauty is revelatory and analogous to the beauty of God. Imagination, i.e. making an image, whether mental or physical, is an inherent faculty of human beings who were created in the image of God. It is an insuppressible human activity. Besides, the search for meaning, which is a universal human quest for the purpose in life, is a concern common in both religion and art. Aesthetics (art and beauty) thereby should be a theological locus, a graceful partner of theological dialogue. But how much are aesthetic dimensions incorporated in the Korean Presbyterian theological/liturgical context? Visual art, imagery and symbolism are considered marginal or even dangerous in the Korean Presbyterian churches while preaching is given a dominant position in their worship services. As a result, they are losing sight of the essential implications that aesthetic, embodied experiences of art, imagery and symbolism have for liturgical richness. Art, imagery and symbolism are fundamental components in Christian life and worship as demonstrated with numerous evidences throughout the Christian history. They are never discordant with the tradition of the Word, but rather, have critical importance to theology for five reasons – the human as embodied being, a manifestation of imago Dei, the integrative characteristic of our thinking and perceiving, the Bible as book of images, and the contemporary culture of images. Against this backdrop, aesthetic expressions of art, imagery and symbolism are claimed to have five features significant to Christian worship: The revelatory power of the beauty in nature or works of art displays something of God; aesthetic expressions of art, imagery and symbolism speak to the human totality as an intelligent-affective-sensate-corporeal being; people necessarily become participants in the performative nature of art and its claim of truth; the beauty, truth and goodness manifested in works of art may be a reminder of our responsibility to work for the transformation of the world; an artwork can serve an eloquent mode of hoping for the present absent reality of the Kingdom of God. In terms of these qualities, an implication that aesthetic experiences in worship have the power to reframe, taking us to the encounter with the divine beauty, goodness and truth, is drawn, and a fusion of the verbal and non-verbal is claimed conclusively.
AFRIKAANSE OPSOMMING: Estetika het 'n teologiese roeping: Die skoonheid (of lelikheid) in die wêreld en kuns moedig ons aan om na die goddelike ewige skoonheid te verlang. Die aardse skoonheid is openbarend en ooreenkomstig tot die skoonheid van God. Verbeelding, dit wil sê die maak van 'n beeld, óf dit geestelik of fisies is, is 'n inherente fakulteit van die mens wat in die beeld van God geskape is. Dit is 'n menslike aktiwiteit wat nie onderdruk kan word nie. Buitendien, die soeke na betekenis, wat 'n universele menslike soektog na die doel van die lewe is, is 'n belangstelling wat algemeen in godsdiens en kuns voorkom. Estetika (kuns en skoonheid) moet daarmee 'n teologiese lokus wees, 'n bekoorlike vennoot in die teologiese dialoog. Hoeveel van estetiese dimensies word egter in die Koreaanse Presbiteriaanse teologiese / liturgiese konteks opgeneem? Visuele kuns, beelde en simboliek word as marginaal of selfs gevaarlik in die Koreaanse Presbiteriaanse kerke beskou, terwyl prediking 'n dominante posisie in hul eredienste beklee. Die gevolg is dat die belangrikste implikasies wat die estetiese, beliggaamde ervarings wat kuns, beelde en simboliek vir liturgiese rykdom inhou, uit die oog verloor word. Kuns, beelde en simboliek is fundamentele komponente van die Christelike lewe en aanbidding soos verskeie getuienis in die Christelike geskiedenis demonstreer. Hulle is nooit teenstrydig met die tradisie van die Woord nie, maar dit is eerder van kardinale belang vir die teologie vir vyf redes – die mens as beliggaamde wese; 'n manifestasie van die Imago Dei; die geïntegreerde kenmerk van ons denke en waarneming; die Bybel as boek van beelde, en die huidige kontemporêre kultuur van beelde. Die estetiese uitdrukking van kuns, beelde en simboliek besit op hierdie gronde vyf eienskappe van belang vir die Christelike aanbidding naamlik: Die openbarende krag van skoonheid in die natuur of kunswerke wat iets van God vertoon; die estetiese uitdrukking van kuns, beelde en simboliek praat tot die menslike totaliteit as 'n intelligente-affektiewe-sintuiglik-waarnemende-liggaamlike wese; mense word noodsaaklike deelnemers in die performatiewe aard van kuns en sy eis van die waarheid; die skoonheid, waarheid en goedheid wat in kunswerke te sien is, kan vir ons tot 'n herinnering wees van ons verantwoordelikheid om vir die transformasie van die wêreld te werk; 'n kunswerk kan as 'n welsprekende beeld van hoop vir die hede dien in die afwesige werklikheid van die Koninkryk van God. Die implikasie van die mag om verandering te weeg te bring wat estetiese ervarings in aanbidding mag hê, word volgens hierdie eienskappe veronderstel. Dit neem ons na ʼn ontmoeting met die goddelike skoonheid, goedheid en waarheid en die samesmelting van die verbale en nieverbale word gevolglik opgeëis.

Thesis (MTh (Practical Theology and Missiology))--University of Stellenbosch, 2011.
ENGLISH ABSTRACT: This thesis is a practical theological endeavour that evaluates church preaching as a means of changing the paradigms relating to communal and ethnic violence in Nigeria. The study critically examines the phenomenon of ethnic conflict and violence to show the magnitude of its impact on Nigerians. The impact is evident in the number of violent conflicts recorded in the Calabar area in the last few years. The interdisciplinary approach employed in the study helps to locate the causes of violent conflict and its impact on the people of Calabar, on the one hand, and investigating the perception of church preaching and its impact on congregants, on the other hand. In particular, the historical method is employed in the process of investigating, analysing and recovering materials on the causes of violent conflict in the area. Practical theological methods are employed to evaluate the purpose of preaching. However, a sociological approach is adopted in structuring questionnaires and interviews while using critical analysis to evaluate and interpret both the qualitative and the quantitative data. In the first place, the data has proved that economic factors are the main causes of violence; other contributing factors are described as ethnic, political, demographic and social factors. It is noted that victims of violence have suffered physically, psychologically, economically and socially. Secondly, data has also shown that, if re-evaluated, preaching can be used to change paradigms relating to ethnic violence and to inspire concrete congregational change and societal action against ethnic violence. Since this thesis presents views of people at the grassroots, people who are victims of ethnic violence, it has contributed, therefore, to a deeper understanding of the impact of violent conflicts on Africans, and especially on Nigerians. The most important contribution of this research to knowledge seems to be the provision of a model of transformative preaching, which can be explored further by the church. This research effort consists of five chapters. The first chapter is the introduction while the second chapter provides a brief historical survey of the Presbyterian Church in Calabar and the history of violent conflicts in Nigeria. Chapter Three focuses on biblical perspectives on violence, theories on violence, and data analysis of violence in the Calabar area. Chapter Four is concerned with data analysis and the evaluation of contemporary preaching in the context of violence in the Calabar Synod of the Presbyterian Church of Nigeria. A transformative model is proposed as a way forward. Chapter Five, which is the final chapter, presents the summary and conclusion, as well as the contribution of the research to knowledge, recommendations and suggestions on areas for future research.
AFRIKAANSE OPSOMMING: Hierdie tesis is ʼn prakties-teologiese studie oor die rol van Christelike prediking as ʼn medium om samelewings- en etniese paradigmas aangaande geweld in Nigerië te verander. Die studie kyk krities na die fenomeen van etniese konflik en geweld in ʼn poging om die omvang van die effek daarvan op Nigeriërs aan te dui. Dit blyk onder andere uit die aantal gewelddadige konflikte binne die Calabar-area gedurende die afgelope aantal jare. Die studie volg ʼn interdissiplinêre benadering ten einde die redes vir geweld en die uitwerking daarvan op die mense van Calabar aan die een kant te ondersoek, maar aan die ander kant ook die persepsies oor prediking en die impak daarvan op gemeentes. Die historiese metode is gebruik om materiaal in verband met die oorsake van geweld in die area op te spoor en te analiseer. Die betekenis van prediking is prakties-teologies ontleed, terwyl die sosiologiese metode asook kritiese analise ingespan is om beide kwalitatiewe en kwantitatiewe data te evalueer en te interpreteer. Bogenoemde data het eerstens getoon dat ekonomiese redes die hoof-oorsaak is van geweld. Ander bydraende faktore is etnies, polities, demografies en sosiaal van aard. As gevolg van geweld het slagoffers fisies, psigologies, ekonomies en sosiaal gely. Die data toon egter ook tweedens aan dat prediking, indien dit herinterpreteer word, ʼn medium van verandering van paradigmas insake geweld kan wees, en dat dit daadwerklike gemeentelike verandering en sosiale aksie teen etniese geweld kan bewerkstellig. Hierdie tesis verteenwoordig die stemme van mense op grondvlak, veral diegene wat slagoffers van geweld was of is, en dit bied ʼn model vir transformatiewe prediking wat verder deur die kerk in Nigerië ontwikkel kan word. Die vyf hoofstukke verloop breedweg as volg: Hoofstuk een is die Inleiding; Hoofstuk twee handel oor historiese agtergronde van die Presbiteriaanse Kerk en geweld in Nigerië; Hoofstuk drie gee ʼn oorsig oor Bybelse perspektiewe op geweld, teorieë oor geweld asook ʼn analise van die data aangaande geweld in die Calabar-streek; Hoofstuk vier gee ʼn blik op die moontlike rol van kontemporêre prediking in ʼn konteks van geweld in die Presbiteriaanse Kerk in Nigerië, en bied ook ʼn model vir transformatiewe prediking vir die toekoms aan; Hoofstuk vyf bevat opsommende konklusies, asook suggesties vir verdere studie en die implementering van sommige van die bevindinge van die tesis.

Thesis (MTh)--Stellenbosch University, 2014.
ENGLISH ABSTRACT: The Hungarian psychiatrist, Ivan Boszormenyi-Nagy developed Contextual therapy from the systems-approach in family therapy during the previous millennium. He distinguish himself in the field of psychology with his relational ethics, bringing ethics into play within his approach. When you look at someone you have to look deeper or past what is in sight. The person you see has an address. He/she comes from somewhere, is the son or daughter of a man and a woman and is linked to them with ‘n chord of loyalty that cannot be broken. They didn’t choose each other, yet it is a connectedness for life. It orientates the individual and launches him/her into life. This man and woman are then again the son and daughter of a man and a woman and so we can stretch back into past generations. Each individual on earth is somehow wove into this fabric of relations and in each relation is a dynamic process of give and take at stake – or not. Where there is reciprocity in relations concerning this balance in give and receive there is growth and a nurturing environment. The opposite is unfortunately also a reality. Then people wound and exploit each other. It is therefore true of every individual on earth that he/she brings with him/her baggage from his/her place of origin. It comes from far. Each one has a context – a context where he/she could excel in developing his/her unique identity or a background of pain, suffering and discrimination. Therefore, do not judge people from the outside. What you see and what you make out of the situation or the person is your perception. You make an object of the person, a thing, and go around him/her with all your prejudices and opinions. That is not the authentic other. It is your image of him/her. Rather allow them to introduce themselves to you. In a meeting like that, in the moment of meeting, something cataclysmic happens and opens new horizons. But this is only possible when you attend to the other in an empathic way, recognizing his/her connectedness to his/her origins and the people who played major roles in ‘shaping and molding the clay’. They also become your conversation partners. With an attitude of multi-directed partiality you become trustworthy. This is where ‘ethics’ happens in relationships (Nagy). Even in the broader community these core values can be lived because each person has an address and comes from somewhere and is on ‘n journey towards the future. When people see and recognized each other it is simultaneously an invite to a dialogue, a meeting. This is the only way to meet someone in the present because he/she can converse with words and images and thoughts and this is the only way you meet the ‘real’ other and together you can journey onwards to tomorrow. This should also be true inside the church. This is the Good News. We are created as relational beings and are being called upon to acknowledge each other, respect each other, be able to forgive each other and take hands in unity. It is all about the justice of the human order.
AFRIKAANSE OPSOMMING: Die Hongaarse psigiater, Ivan Boszormenyi-Nagy ontwikkel sy Kontekstuele terapie vanuit die sisteem-benadering in familie-terapie in die vorige eeu. Hy onderskei hom daarin dat hy ‘n etiese dimensie inbring in die psigoterapeutiese proses met gesinne en hy noem dit – relasionele etiek Wanneer jy na iemand kyk, sê hy, moet jy nie net dit sien wat jy sien nie – die uiterlike. Die persoon voor jou het ‘n adres. Hy/sy kom van êrens. Hy/sy is immers die kind van twee mense wat hom/haar verwek het. Hy/sy is aan hulle verbonde met ‘n onbreekbare band van lojaliteit. Lojaliteit is ‘n bestaansgegewe. Jy kan nooit nie lojaal wees aan jou ouers nie. Jy is ongekies verbind aan hulle – ‘n verbondenheid vir die lewe. Dit is jou oriënteringskema. Dit is leweskenkend Maar hulle op hulle beurt is ook die seun en dogter van ‘n man en ‘n vrou en so kan teruggegaan word in generasies in. Binne hierdie netwerk van relasies is elke individu ingeweef en binne hierdie weefsel is hy/sy deel van ‘n dinamiese gebeure van gee en ontvang wat aan die een kant opbou en sorg en groei bewerk maar aan die anderkant ook destruktief kan wees daarin dat dit kwes en verwond. Van elke individu op hierdie aardmantel kan gesê word dat hy/sy onuitwisbaar bagasie dra wat hy/sy ontvang het in hul huis van afkoms. Dit kom van vêr. Elkeen het ‘n konteks – konteks waar daar paslik gegee en ontvang is of ‘n konteks waar daar te korte aan die orde van die dag was in terme van die balanse van gee en neem. Daarom moet jy geen mens bloot op die uiterlike oordeel nie. Wat jy sien en wat jy dink aangaande die persoon is ‘n persepsie. Dit is jou beeld waarmee jy die ander objektiveer. Ruimte moet eerder gegee word dat die ander hom/haar in hul outentiekheid aan jou voorstel. In daardie moment gebeur daar ‘n ontmoeting wat verreikend is met die oog op die toekoms. Dit vra egter sagte oë en empatiese luister want die persoon het ‘n adres en almal met wie hy/sy verbind is moet by wyse van spreke ook jou gespreksmaats word ten einde die persoon voor jou te verstaan en te ontvang. So gedoen met ’n houding van meersydige partydigheid word jy betroubaar voor jou naaste. Dit is waar ‘etiek’ gebeur aldus Nagy. Wanneer mense buite die gesin om in breër verband na mekaar uitreik, geld dieselfde grondbeginsels. Almal kom van êrens en is oppad na die toekoms. Wanneer hulle mekaar raaksien en erken , nooi hulle mekaar uit tot ‘n gesprek, ‘n dialoog,. ‘n ontmoeting. Só alleen ontmoet jy die werklike ander in die hede want hy/sy kan praat en ek kan hom/haar hoor sodat my beeld van hom/haar geskiedenis word en ons vanuit die hede verder aamstap na môre. Binne die kerk behoort dit wat hier geskrywe staan geensins grieks te wees nie. Dit is immers die evangelie. Menswees is saamwees met ander en die saamwees met ander vra vir ‘n houding van onvoorwaardelike aanvaarding, respek, begrip, vergifnis en oorgawe. So alleen word die reg gevoed en instand gehou in die menslike samesyn. Bo alles vra dit dat ek die ander sal raak sien.

Thesis (DTh (Practical Theology and Missiology))--University of Stellenbosch, 2009.
ENGLISH ABSTRACT: The purpose of this study was firstly to investigate Korean males’ gender role strain, its impact on their spirituality and identity, and the relationship between male gender role strain and the issue of power within the Korean context, based on Pleck’s male gender role strain paradigm. Firstly, the empirical study (in-depth interview with the fifteen Korean males within the Cape Town region) found that the majority of males (12 out of 15) experienced anger, shame, anxiety, helplessness, guilt and health problems as related to male gender role strains. Secondly, the research also indicated that their dysfunctional strain seemed to lead them to seek a God who guarantees material well-being, prosperity, and success, while their discrepancy strain seemed to generate an intense low self-esteem that is associated with a distant, callous and unfair God. Thirdly, this study indicated that the strains in their roles were closely related to the issue of power (12 out of 15). They identified the source of their strain as getting ahead, competition, winning, anxiety about performance, longing for a sense of superiority, a sense of comparison, and their wish to boast about their competency. The second purpose of this study was to examine whether a theological understanding of God’s vulnerability help pastoral care to address the problem of men’s power and psychological struggles (male gender role strain) - possibly to reframe the notion of power in order to foster spiritual maturity in males. In order to reframe the concept of power from a theological perspective (through reinterpretation of the notion of God’s power), the researcher has selected three interpretations of a theology of the cross and resurrection (Luther, Moltmann and Louw). Three interpretations of a theology of the cross and resurrection can contribute towards this paradigm shift. The first concerns our human existential predicament of helplessness, while the second is about the theological problem of God’s identity: God’s relationship to the notion of suffering. The third has an implication for pastoral therapy and identity formation. The research finding is that, if the concept of the pantokrator can be reframed by a pathetic interpretation of the cross, this theological reframing has consequences for the human understanding of power. A reinterpretation of God’s power could bring about a paradigm shift from the notion of power as strength, control, domination and success, to that of power as vulnerability, service and pathos of other-empowerment. Such a hermeneutics of power can foster spiritual growth and healing in males by helping them to shift their concerns to serving others, and empowering fellow human beings from pursuing strength and control.
AFRIKAANSE OPSOMMING: Die doel van hierdie studie was eerstens om die Koreaanse manlike geslag se spanning te ondersoek, en die impak daarvan op hul spiritualiteit en identiteit, asook die verhouding tussen die rol van die manlike geslag se spanning en die idee van mag binne die Koreaanse konteks, gebaseer op Pleck se rol van die manlike geslag se spanningsparadigma. Eerstens, die empiriese studie (in-diepte onderhoude met 15 Koreaanse mans in Kaapstad se omgewing) vind dat die meerderheid mans (12 uit elke 15) ervaar woede, skaamte, angs, hulpeloosheid, skuld en gesondheidsprobleme wat verband hou met spanning in hul manlike geslagsrol. Tweedens, die navorsing het ook aangedui dat hul disfunksionele spanning skynbaar daartoe gelei het om hulle ‘n God te laat soek wat materiële welsyn, welvaart en sukses waarborg, terwyl hul teenstrydige spanning skynbaar ‘n intense lae selfbeeld genereer wat verband hou met ‘n veraf, gevoellose en onregverdige God. Derdens, hierdie studie het getoon dat die spanninge in hulle rolle ten nouste saamhang met die aspek van mag (12 uit elke 15). Hulle identifiseer die bron van hulle spanning as vooruitgang, kompetisie, oorwinning, angs oor prestasie, die sug na ’n superieure posisie, die obsessie om altyd te vergelyk en die hubris oor eie vaardighede. Die tweede doel van hierdie studie was om na te vors of ‘n teologiese verstaan van God se weerloosheid vir pastorale versorging sal help om die problem van die manlike magsbeheptheid en sielkundige stress (spanning van die manlike geslagsrol) aan te spreek – moontlik om die begrip van mag te herdefinieer teneinde spirituele volwassenheid in mans te vestig. Om die konsep van mag vanuit ‘n teologiese perspektief te herdefinieer (deur die herinterpretasie van die begrip van God se mag), het die navorser drie interpretasies van ‘n teologie van die kruis en die opstanding (Luther, Moltmann en Louw) gekies. Hierdie drie interpretasies kan bydra tot hierdie paradigmaskuif. Die eerste gaan oor ons menslike eksistensiële toestand van hulpeloosheid, terwyl die tweede oor die teologiese problem van God se identiteit gaan: God se verhouding tot die begrip van lyding. Die derde het implikasies vir pastorale terapie en identiteitsontwikkeling. Die bevinding van die navorsing is dat, indien die konsep van die pantokrator herdefinieer kan word deur ‘n patetiese interpretasie van die kruis, dan het teologiese herdefiniëring gevolge vir die menslike verstaan van mag. ‘n Herinterpretasie van God se mag sou ‘n paradigmaskuif kon teweegbring vanuit die begrip van mag as krag, beheer, dominansie en sukses, na ‘n begrip van mag as kwetsbaarheid, diens en die patos van bemagtiging van andere. So ‘n hermeneutiek van mag kan spirituele groei bevorder en heling vir mans teweegbring deur hulle te help om hul kommer te verplaas na diens aan andere, en om hul medemense te bemagtig in plaas daarvan om krag en beheer na te jaag.

Thesis (MTh (Practical Theology and Missiology))--Stellenbosch University, 2008.
Young people, teenagers and children are members of various communities. These communities include their families, society, their schools and their churches or, more appropriately, their parents’ church. These various communities impact their lives in significant ways: they provide the frameworks which determine who they are and what they are going to become. Through their interaction within these communities, life is given meaning. All of these communities operate according to a “liturgy” i.e. an order or style that allows each individual to discover his or her purpose in life. Parents, as the primary community, should provide a healthy and positive environment in which the young life is shaped. However, this is not the only community in which the young person interacts. The church is another and has an enormous influence and vital responsibility in helping to facilitate this shaping process. If, however, the church does not identify fully with young people and their needs, it will become irrelevant and their young lives will be shaped by other communities of influence that are not necessarily positive. A new liturgy i.e. “New Wine” is required to be effective with today’s postmodern generation. The institutionalized church faces a very real danger of being complacent and apathetic in terms of “doing church” in a way that is relevant and attractive. The purpose of this dissertation is to propose a different form of faith community i.e. a “New Wineskin”, a wineskin that is elastic and flexible. Along with the positive nurturing and influence of the family, the church as a new faith community must become creative and authentic if it is to reach postmodern youth. Central to this new liturgy is relationships: relationship with God, with parents, with family, with friends and others. As the Godhead is made up of three “Beings” in relationship with each other, so we have been created to be in relationship firstly with God and then with each other. Thus in a postmodern society, relationships within the family and the church are essential in order to lead young people into a real, authentic and healthy relationship with God.

Thesis (DTh (Practical Theology and Missiology))--University of Stellenbosch, 2010.
ENGLISH ABSTRACT: The patriarchal and hetero-normative structures in the church have the potential to hurt and alienate people. According to the population census of 2001, there has been a decrease in the number of people belonging to churches within the white and colored church groups in South Africa. In the Independent African churches the numbers are growing. These churches can be described as conservative in their understanding of gender issues and sexual diversity (Jenkins 2002).The church today exists in a liminal phase as a result of globalization and availability of information, which create an opportunity for reformation. According to Castells (2004) the development of a contra-culture identity is the most consequential way of bringing about change in society, because it does not simply offer resistance against oppressive structures, but also question the ideologies at the heart of dominating structures. Throughout the ages, church structures were developed with reference to the patriarchal family, of which examples can be found in the letters to Timothy and Titus. Patriarchy is characterized by the institutionally sanctioned authority of men over women and their children. The primary relationships within the household influence all subsequent relationships – also in the church. This conjecture defines the opportunity for the household to be a key to transformation. To form an image of the household of God – which can be viewed as ideal for believers – the life and teachings of Jesus as well as the slavery-images in the New Testament, should be explored. To interpret this image for the church, the book of James is used, because James was writing to a community of believers. This community is not viewed as having been made up out of family members all familiar with their established positions, but as a family of God, cared for within households. An interwoven community such as this corresponds with the eco-feministic understanding of the interdependence of all things. The theme of friendship with God is dominant in the book of James. Within friendship relationships, people exist as equal partners – even in the household. Nobody is requested to relinquish ownership of their bodies – even in marriage. To every person room for individualization is allowed – even to children, by parents. Hospitality as central value of friendship invites the stranger to enter into joyful togetherness and mutual provision of care. Friendship with God brings completion, and liberates people from envy and competitive actions. People who have been made whole, can live in simplicity and in this way leave room for all people to have enough to satisfy their needs, as well as take responsibility for God’s recreation. The key to living in friendship relationships, is the release of awarded power. This new understanding of relationships within the church and household, can be established through the understanding of God as Mother, Lover and Friend, through “unmaking” and “merrymaking”. As the interpretation of the household as healing and liberating space, described in the letter of James, find substance in the reality of ministry, it will offer for all believers, but in particular for the oppressed and marginalized ones, a home for their faith and a place of healing.
AFRIKAANSE OPSOMMING: Die handhawing van patriargale en heteronormatiewe denke binne die gemeenskap van gelowiges het die potensiaal om mense te verwond en van die kerk te vervreem. In Suid-Afrika kwyn die getalle van tradisioneel blanke en bruin kerkgroepe volgens die bevolkingsensus van 2001. Hierteenoor toon Onafhanklike Afrika-kerke groei. Die groeiende Afrika-kerke word deur Jenkins (2002) beskryf as konserwatief, veral ten opsigte van gender-vraagstukke en seksuele diversiteit. Die kerk bestaan vandag as gevolg van globalisasie en inligtingsmatigheid in ’n liminale fase wat ’n geleentheid bied tot reformasie. Volgens Castells (2004) is die ontwikkeling van ’n kontra-kultuur identiteit die mees sinvolle wyse om verandering in die samelewing teweeg te bring, omdat dit nie bloot weerstand bied teen onderdrukkende strukture nie, maar die ideologie agter die heersende strukture bevra. Kerklike strukture is deur die eeue aan die hand van die patriargale gesin ontwikkel, waarvan voorbeelde in onder andere Timoteus en Titus gevind kan word. Patriargie word gekenmerk deur die institusioneel bekragtigde outoriteit van mans oor vroue en hul kinders. Die primêre verhoudings in die huishouding beïnvloed alle latere verhoudings – ook in die kerk. Hierdie gegewe maak dat die huishouding ’n sleutel tot transformasie kan wees. Om ’n beeld te vorm van die huishouding van God – wat as ideaal vir gelowiges kan dien – word daar na die leer en lewe van Jesus en die slawe-beeld in die Nuwe Testament gekyk. Om hierdie beeld vir die kerk te kan vertolk, is van die boek Jakobus gebruik gemaak. Die gemeenskap in Jakobus word nie beskou as opgebou uit gesinseenhede waar elkeen sy of haar plek ken nie, maar as familie van God wat in huishoudings versorg word. Die tema van vriendskap met God kom spesifiek op die voorgrond in Jakobus. Alhoewel eerste-eeuse vriendskapsverhoudings binne die konteks van weldoenerskap verstaan moet word, bied Jakobus ’n verdere perspektief naamlik dat mense as volwaardige vennote binne die verhoudinge verstaan kan word – ook in die huishouding! Niemand gee seggenskap op hul liggame op nie – ook in die huwelik. Aan elke mens word ruimte gegun om te individualiseer - ook aan kinders deur ouers. Gasvryheid as sentrale waarde van vriendskap nooi die vreemdeling in tot ’n vreugdevolle saamwees en wedersydse versorging. Vriendskap met God bring voltooidheid en bevry mense van afguns en kompeterende optrede. Heel mense kan in eenvoud leef en op hierdie wyse ruimte laat vir alle mense om genoeg te hê om van te leef en medeverantwoordelikheid vir God se herskepping te kan neem. Die sleutel tot die uitleef van vriendskapsverhoudings is die afstaan van toegekende mag. Hierdie nuwe verstaan van verhoudings binne die kerk en huishouding kan deur die verstaan van God as Moeder, Geliefde en Vriend deur ontdaning en viering gevestig word. As hierdie spesifieke interpretasie van Jakobus oor die huishouding van God as helende en bevrydende ruimte, in ’n bedieningspraktyk gestalte kan vind, sal dit vir alle gelowiges, maar veral die onderdruktes en gemarginaliseerdes in die samelewing, ’n geloofstuiste en herstelruimte bied.

Thesis (MTh)--Stellenbosch University, 2000
ENGLISH ABSTRACT: This proposal focuses on the quest for appropriate God-images which can be used to represent God in a given pastoral situation within an African context. It identifies the challenge that confronts the African people as they try to find what can be accepted within the African culture to express their experience of God. The study argues that pastoral care and cross-cultural communication are faced with a twofold problem: the problem of accommodation (continuity) and rejection (discontinuity). It has been observed that the problem of accommodation and rejection is an integral feature of a theological problem of continuity and discontinuity in cross-cultural communication. The problem of accommodation and rejection has been described in this study as: the challenge African people confront in trying to express their experience of God in a given pastoral situation, while at the same time being aware of what is not acceptable and appropriate to the content of the Christian faith. The basic working assumption undertaken by this research, states that appropriate God-images are those which represent God and create an experience of meaning and significance in any kind of circumstance faced by His people. We will presuppose further that appropriate God-images are those which are not going to conflict with a theological interpretation of the Godhuman encounter in a given pastoral care situation. In order to clarify these basic assumptions, the study has undertaken to work with a Hermeneutical model. A hermeneutical model will help us to identify the underlying factors of an African cosmology and anthropology which, according to this study, influences the way African people formulate their God-images. It will be argued further that unless we understand what influences the way African people formulate God-images, we will not comprehend the depth of the problem of accommodation and rejection in an African context. The research proposal wishes to emphasize that the African quest for appropriate God-images is a pastoral problem. Pastoral ministry has a challenge of providing a pastoral diagnosis of God-images which people can identify with. Pastoral ministry should make use of metaphors and symbols common to African people in order to facilitate their quest for appropriate Godimages.
AFRIKAANSE OPSOMMING: Hierdie voorlegging fokus op die soeke na gepaste voorstellings van God wat gebruik kan word in In gegewe pasorale situasie binne In Afrika-konteks met die oog op die effektiewe kommunikasie van die evangelie en die vorming van lidmate se geloofsvolwassenheid. Die kemvraagstuk is die probleem van inkulturasie met in agneming van die invloed van In Afrika-spiritualiteit en kosmologie op Godsvoorstellinge. Die studie voer aan dat pastorale sorg en interkulturele kommunikasie voor In tweeledige probleem te staan kom: die probleem van akkommodasie (kontinuiteit) en verwerping (diskontinuiteit). Daar is vasgestel dat die probleem van akkommodasie en verwerping In wesenlike kenmerk is van die teologiese vraagstuk van kontinuiteit en diskontinuiteit. Die probleem van akkommodasie en verwerping is in hierdie studie beskryf as: die uitdaging waarvoor die mense van Afrika te staan kom wanneer hulle probeer uitdrukking gee aan hul belewing van God in In gegewe pastorale situasie, terwyl hulle tegelyk ook bewus is van wat, volgens die inhoud van die Christelike geloof, nie aanvaarbaar en gepas is nie. Die grondliggende hipotese waaruit hierdie navorsmg voortvloei is dat gepaste voorstellings van God die is wat God op so In wyse weergee dat dit sin verskaf aan mense se daaglikse belewing en ervaring. In Verdere veronderstelling is dat gepaste voorstellings van God die is wat nie bots met In teologiese interpretasie van die ontmoeting tussen God en mens binne In konkrete situasie wat kultureel geprofileer is nie. Om hierdie grondliggende aanname te beredeneer, is daar in hierdie studie besluit om met In Hermeneutiese model te werk. Die veronderstelling is dat In hermeneutiese model ons kan help om die onderliggende faktore van In Afrika-kosmologie en antropologie te identifiseer wat In invloed het op daardie Godsvoorstellinge wat iets reflekteer van die eiesoortigheid van In Afrika-spiritualiteit. In Dergelike pastorale hermeneutiek is nodig met die oog op lydingspastoraat binne In Afrikakonteks. Die navorsingsvoorstel wil beklemtoon dat die Afrika-soeke na gepaste voorstellings van God In pastorale probleem is. Vandaar die noodsaak om met die oog op In pastorale diagnose in pastorale. terapie, aandag te gee aan kriteria wat die vraagstuk van inkulturasie in die pastorale bediening kan aanspreek. Die navorsing voorsien om op hierdie wyse uitdrukking te gee aan die vraagstuk van metaforiese teologie binne In Afrikakonteks.

Thesis (MTh)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: The missio Dei is understood as the initiative, movement and sending love of the triune God to the world for the purpose of establishing his kingdom. When the phrase “missional” is used within the context of the church, it describes a congregation that finds her identity within this theological framework, and understands that her calling lies in collaborating with the missio Dei. The human response to the missio Dei can be described by the concept “spirituality”. Trends within the macro-context of our time show spirituality is subject to subjective interpretation. It is therefore necessary to define and frame Christian spirituality within the context of faith, and more specifically, within the context of missional theology. For this reason this study poses the following research question: What is the essence and nature of missional spirituality? What would a spirituality that uses the missio Dei as its theological epistemological core look like? The study found that the essence of missional spirituality lies therein that the initiative of man’s search for and connection to God, belongs to God himself. The Trinity provides the landscape in which missional spirituality can be described and understood. Missional spirituality insists, though, that a believer’s knowledge of God (theology) is meant to be fully embraced in life as response to God (spirituality). It thus invites a believer towards participation in the missio Dei, within the following three spheres: - A process of spiritual formation: God takes the initiative in the salvation of man and restores Him, through the atonement of Christ, to a relationship with Him. God further invites and enables the believer in becoming a participant in a process of spiritual formation, which is meant to impact his life holistically. A way of life, characterised by faith and love, becomes the measure of an adequate response to the missio Dei. - A community of faith: God also takes the initiative in the formation of a faith community. Communion with Christ assumes communion with the body of Christ. Missional spirituality invites believers towards mutual relationships within the community of faith that strives towards reflecting the unity and love of the Trinity. - Social transformation: It is distinctive of missional spirituality that God takes the initiative in the transformation of society. There is an underlying connection between the agenda of God’s kingdom and the transformation of reality. A call to Christ involves believers in a call towards social transformation, incarnate to the conditions of time and place. The study shows that a reciprocal interiority exists between these spheres of participation, which is characteristic to missional spirituality. The embrace thereof opens the door to the believer towards finding meaning in life. A believer can further his participation in the missio Dei by engaging in spiritual practices, which grows his capacity for a greater awareness of God’s movement and the discernment of his will.
AFRIKAANSE OPSOMMING: Die missio Dei word verstaan as die inisiatief, beweging en gestuurdheid van die Drie-enige God na die wêreld met die oog op die vestiging van sy koninkryk. “Missionaal” is ’n term wat gebruik word om aan te dui dat ’n gemeente haar roeping as medewerker van die missio Dei verstaan en haar identiteit binne hierdie teologiese raamwerk vind. Die menslike respons op die missio Dei kan beskryf word deur die begrip “spiritualiteit”. Tendense binne die makro-konteks van ons tyd dui aan spiritualiteit word onderwerp aan subjektiewe interpretasie. Dit is daarom nodig om Christelike spiritualiteit te definieer en te begrens binne die konteks van geloof, en meer spesifiek, binne die konteks van missionale teologie. Hierdie studie werk dus met die volgende navorsingsvraag: Wat is die aard en karakter van missionale spiritualiteit? Hoe lyk ’n spiritualiteit wat vertrek vanuit die missio Dei as teologiese epistemologiese basis? Die studie het bevind dat die hart van missionale spiritualiteit daarin lê dat die inisiatief van ’n mens se soeke na en verhouding met God, by God self lê. Die Drie-eenheid bied die landskap waarbinne missionale spiritualiteit beskryf en verstaan kan word. Missionale spiritualiteit dring egter daarop aan dat ’n gelowige se kennis van God (teologie) bedoel is om ten volle omhels te word binne die lewe as respons tot God (spiritualiteit). Daarom nooi dit ’n gelowige tot deelname aan die missio Dei op drie terreine: - ’n Proses van geloofsvorming: God neem die inisiatief in die verlossing van die mens en herstel hom, deur die versoeningswerk van Christus, in ’n verhouding met Hom. God nooi en bemagtig dan die gelowige as deelnemer aan ’n proses van geloofsvorming, wat gemik is daarop om die gelowige se lewe op ’n holistiese wyse te deurweek. ’n Lewenswyse van geloof en liefde word die maatstaf vir ’n gepaste respons op die missio Dei. - Geloofsgemeenskap: God neem ook die inisiatief neem in die vorming van geloofsgemeenskap. ’n Verbondenheid met Christus impliseer ’n verbondenheid aan die liggaam van Christus. Missionale spiritualiteit nooi gelowiges tot wederkerige verhoudings binne ’n geloofsgemeenskap, wat daarna streef om die eenheid en liefde van die Triniteit te reflekteer. - Sosiale transformasie: Dit is kenmerkend van missionale spiritualiteit dat God die inisiatief neem in die transformasie van die werklikheid. Daar bestaan ’n onlosmaaklike verband tussen die bedoeling van die koninkryk van God en die transformasie van die wêreld. Die roeping tot die navolging van Christus betrek gelowiges, binne die konteks van hul tyd en plek, as deelnemers van sosiale transformasie. Die studie dui aan dat daar ’n wederkerige, interafhanklike verhouding bestaan tussen hierdie drie areas van deelname binne spiritualiteit, waardeur missionale spiritualiteit gekenmerk word. Die omarming hiervan bied aan ’n gelowige ’n sleutel tot ’n lewe wat iets beteken. Gelowiges kan groei in hul deelname aan die missio Dei deur die beoefening van geloofsgewoontes, wat die kapasiteit bou vir ’n groter bewustheid van God se beweging en die onderskeiding van sy wil.

Thesis (MTh)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: The family as an indispensable social institution meant to serve as the first place of socialization, nurture and spiritual training ground for young people is disintegrating. The signs for disintegrating family life are evident and supported by statistics of high rates of divorce, domestic abuse and violence, juvenile delinquency caused by a lack of genuine nurturing of youth and unresolved family conflicts between husband and wife as well as between parents and children. This has become a global issue. This study therefore investigates the challenges of disintegrating family life to youth ministry from a global perspective by studying materials on global families and youth ministry. The aim of the study is to gain a conceptual understanding of the family, to identify the challenges contemporary families are currently facing, and to find ways in which youth ministry, with the help of young people, can respond to the challenges posed by disintegrating family life to their lives and thereby contribute to the reintegration of their present families while laying a good foundation for their future family for the glory of God and benefit of humanity. Since the family and youth are inseparable, the research studies the context of the disintegrating family, identifies causes and consequences of disintegrating family life as well as the challenges posed by disintegrating family life for youth ministry. Osmer‟s four practical theology questions are used to design this study. These are: what is going on, why is this going on, what ought to be going on, and how might we respond In light of the increase in family disintegration, the main research question is: What are the challenges of disintegrating family life to Youth Ministry? The aims of youth ministry are taken as the norm and these are: effective evangelism; comprehensive education that includes Christian education; financial education; health education; marriage and family life education, as well as pastoral care. The study argues that young people converted to Christ, taught and exposed to pastoral care can be active agents of change in their immediate and future family and thus becomes active agents of change in society. However, with millions of orphans, youth in refugee camps, children affected by divorce, and youth in child-headed families, can youth workers cope with the present and future challenges of disintegrating family life to youth ministry? The study proposed the God-bearing, relational and family-based-youth-ministry approach because the three approaches are deemed to be the most appropriate to enable youth ministry to deal with the challenges. Marriage and family life education is highly recommended as a prerequisite for contemporary evangelised and educated young people. This is to serve, firstly, as a reactive measure to help their immediate disintegrating family and secondly, to serve as a proactive measure to lay a solid foundation for the future family of contemporary youth. This, I hope, will be used by God to help curtail the vicious cycle of the disintegrating family life phenomenon and also bring relief to troubled youths, family and society.
AFRIKAANSE OPSOMMING: Die familie as `n noodsaaklike sosiale instelling wat bedoel is om te dien as die eerste plek van sosialisering, versorging en spirituele opleidingsgrond vir jongmense, is besig om te verbrokkel. Verbrokkelende familielewe is duidelik sigbaar en die tekens word bevestig deur statistieke van hoë syfers in egskeidings, huishoudelike mishandeling en geweld en jeugmisdadigheid wat veroorsaak word deur `n gebrek aan werklike versorging van jeugdiges en onopgeloste familie konflik tussen man en vrou, asook tussen ouers en kinders. Hierdie situasie het `n globale een geword. Die studie ondersoek om hierdie redes die uitdagings van verbrokkelende familielewe op jeugbediening vanuit `n globale perspektief deur bronne te bestudeer van globale families en jeugbediening. Die doel van die studie is dus om `n konseptuele verstaan van die familie te bekom, om die eise wat hedendaagse families ondervind te identifiseer, en om maniere te vind waardeur jeugbediening, met die hulp van jongmense, die uitdaging van verbrokkelende familielewe kan aanspreek. Sodoende kan jeugbediening bydra tot die herintegrasie van huidige families, en terselfdertyd `n goeie fondasie lê vir toekomstige families vir die glorie van God en tot voordeel van die mensdom. Aangesien die familie en jeug onskeibaar is, bestudeer hierdie navorsing die konteks van die verbrokkelende familie, identifiseer oorsake en gevolge van verbrokkelende familielewe, asook die uitdagings wat dit bied vir jeugbediening. Osmer se vier praktiese teologie vrae is gebruik in die studie-ontwerp. Dit behels: wat gaan aan, hoekom gaan dit aan, wat moet aangaan en hoe gaan ons reageer. In die lig van die styging in familieverbrokkeling, is die hoof navorsingsvraag: Wat is die uitdagings van die verbrokkelende gesinslewe op jeugbediening? Die doel van jeugbediening word geneem as die norm en dit behels: effektiewe evangelisasie, omvattende opleiding wat insluit Christelike opleiding, finansiële opleiding, gesondheidsopleiding, huweliks- en familielewe opleiding, sowel as pastorale sorg. Die studie argumenteer dat jongmense wat bekeer is tot Christus, en opgelei en blootgestel is aan pastorale sorg, aktiewe agente van verandering kan wees in hulle onmiddelike en toekomstige families en daardeur aktiewe agente van verandering in die samelewing kan word. Tog is daar miljoene weeskinders, jongmense in vlugtelingskampe, kinders wat geaffekteer is deur egskeidings, en kinders in huise wat deur kinders self beman word. Die vraag is – kan jeugwerkers die huidige en toekomstige uitdagings wat familieverbrokkeling op jeugbediening plaas hanteer? Die studie stel twee benaderings voor wat die meeste geskik is om jeugbediening in staat te stel om die probleem te hanteer, naamlik die God-draer en die familie-gebaseerde jeugbediening benaderings. Opleiding in die huwelik en familielewe word voorgestel as voorvereistes vir hedendaagse ge-evangeliseerde en opgeleide jongmense om sodoende eerstens te dien as `n reaktiewe maatreël om hulle onmiddelike verbrokkelende familie te help, en tweedens, om te dien as `n proaktiewe maatreël om `n soliede grondslag te lê vir die toekomstige families van hedendaagse jeug en die samelewing. Hierdeur kan die fenomeen van verbrokkelende familielewe beperk word.

Thesis (PhD)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: This dissertation is an interdisciplinary missiological study. It engages the sociological theory of structuration to critically explore the missionary Christianity approach and methods of conversion in the Lutheran Church, Northwest Tanzania, and their impact on the Haya Christian life. To this end, a theoretical scaffolding matrix of conversion is explored based on biblical and theological understanding, social theories of conversion, patterns and models of conversion. It is also pointed out that conversion is not only a theological but also a social phenomenon. Consequently, the Haya religio-cultural spiritual life and worldview are further investigated. The methods that were employed by missionary Christianity to missionize Northwest Tanzania are also explored based on the missionaries‟ home socio-political cultural context that informed these methods. Lastly, the Haya‟s earlier and later responses to the methods are highlighted and analyzed. The dissertation argues that the missionary Christianity approach and methods of conversion were important in that they accelerated social change through modernization, new ways of dressing, accessibility to western medicine and appropriation of western education that was instrumental in the production of both church and national potential leaders who later brought about political awareness, modern development and socio-political transformation. Nonetheless, the research has ascertained that the missionary Christianity approach and methods of conversion produced mainly dual converts who remained adherents of both Christianity and Haya traditional religion. This was because from the outset most western missionaries aimed at almost perverting Haya religion and culture in the placement of Christianity that was intrinsically embedded in western culture. This suggests the reasons for the inadequacy of the missionary Christianity conversion strategic approach to seriously take cognizance of the Haya religio-cultural spirituality and worldview which, as it was unpacked in the study, inherently embraces both the physical and metaphysical existential realm. Thus for the Haya, if this fact is not taken seriously, conversion seems irrelevant. That is why Haya Christians tend to actualize “real” conversion within the Revival Movements and Pentecostal-Charismatic churches‟ form of Christianity instead of maintaining loyalty to the doctrine of their mother churches, for this spiritual form of Christianity has to a greater extent demonstrated the ability to attempt to indigenize Christianity among them as, without ignoring modern ways of life, it addresses the Haya religio-cultural spirituality and worldview. Engaging structuration theory analysis, the study argues that the Haya realization of what seems “real” conversion within the revival framework and other spiritual movements and Pentecostal-Charismatic form of Christianity by most Haya Lutheran Christians in Northwest Tanzania, is an attempt to indigenize Haya missionary Christianity conversion. This is because for the Haya‟s comprehension and praxis of conversion is not only determined by missionary Christianity activity, but to some degree their traditional religio-cultural context plays a role in shaping and structuring conversion that makes sense to them. Since social structure comprises rules and resources (Giddens 1984; Wuthnow 1987; Richard 1994) which human agents draw on and reproduce as they act and yet remain open for transformation, the Haya traditional social structure therefore provides an arena for them to draw on religiosity and other spiritual resources and reproduce them even as they convert to Christianity. The study further proposes that the sociological theory of structuration in an interdisciplinary study of conversion provides a useful tool in attempting to understand the dynamics of conversion among the Haya within the Lutheran Church in Northwest Tanzania, along with their tendency to actualize their “real” conversion within the revivalist or Pentecostal-Charismatic form of Christianity. Since “real” conversion cannot be limited or absolutized in these forms of Christianity, the research proposes an “integrative model of conversion” as the most relevant approach to our contemporary missionary preoccupation and engagement. This model suggests the hermeneutics and ecclesial praxis of conversion that is based on religio-cultural sensitivity that suggests harnessing spirituality and religio-cultural rules and resources from within the framework of Haya traditional religion, missionary Christianity, East African Revival and the Pentecostal-Charismatic form of Christianity through a mutual dialogue.
AFRIKAANSE OPSOMMING: Hierdie dissertasie is ʼn interdissiplinêre missiologiese studie. Dit maak gebruik van die sosiologiese strukturasie-teorie om kritiese ondersoek in te stel na missionêre Christelike benaderings en metodes van bekering in die Lutherse Kerk in Noordwes Tanzanië, en die impak daarvan op die Haya se Christelike lewe. ʼn Teoretiese gesteierde bekerings-matriks word verken gebaseer op Bybelse en teologiese begrip, sosiale bekerings-teorieë, patrone en modelle van bekering. Daar word ook op gewys dat bekering nie net ʼn teologiese verskynsel is nie, maar ook ʼn sosiale een. Daarna word die Haya godsdiens-kulturele spiritualiteit en wêreldbeskouing verder ondersoek. Die metodes wat ingespan is deur die missionêre Christendom om Noordwes Tanzanië te missionaliseer is ook ondersoek met verwysing na sendelinge se eie sosio-politieke kulturele konteks wat hierdie metodes geïnformeer het. Laastens is die Hayas se vroeëre en latere reaksie op die metodes geïdentifiseer en ontleed. Die dissertasie betoog dat die missionêre Christelike benadering en metodes van bekering belangrik was aangesien dit sosiale verandering versnel het deur modernisasie, nuwe style van kleredrag, toegang tot Westerse medisyne en die toe-eiening van Westerse opvoedkunde. Dít was weer instrumenteel in die vorming van potensiële kerklike en nasionale leiers wat later politieke gewaarwording, moderne ontwikkeling en sosio-politieke transformasie meegebring het. Die navorsing het egter ook aangedui dat die missionêre Christelike benadering en bekeringsmetodes hoofsaaklik tweeledige bekeerlinge geproduseer het wat beide die Christelike en die tradisionele Haya godsdienste aangehang het. Dit was omdat die meeste sendelinge in hul pogings om die Christelike godsdiens, wat intrinsiek in die Westerse kultuur gegrond was, te vestig, die Haya godsdiens probeer demoniseer het. Dit dui aan dat die redes vir die ontoereikendheid van die missionêre Christelike bekering-strategie moet ernstig kennis neem van die Haya godsdiens-kulturele spiritualiteit en wêreldbeskouing wat, soos die in die studie uiteengesit word, inherent beide die fisiese en godsdienstige eksistensiële ryke omarm. As hierdie feit nie ernstig bejeën word nie, is bekering dus vir die Haya irrelevant. Haya Christene geneig is om “ware” bekering te aktualiseer in Herlewingsbewegings en Pinkster-Charismatiese kerke se vorm van Christelikheid pleks daarvan om lojaal te bly aan die leer van hul moederkerke, want hierdie spirituele vorm van Christelikheid demonstreer tot ʼn groter mate die strewe om Christelikheid onder hulle inheems te maak deur die Haya godsdiens-kulturele spiritualiteit en wêreldbeskouing aan te spreek sonder om die modern leefwyse te verontagsaam. Die studie maak gebruik van strukturasie-teorie analise om te betoog dat die meeste Haya Lutherse Christene in Noordwes Tanzanië se gewaarwording van “ware” bekering binne die Herlewings-raamwerk en ander spirituele bewegings en Pinkster-Charismatiese vorms van Christelikheid is ʼn poging om Haya missionale Christelike bekering inheems te maak. Vir die Hayas word die begrip en praksis van bekering nie net bepaal deur missionale Christelike aktiwiteit nie, maar tot ʼn mate speel hul tradisionele godsdiens-kulturele konteks ook ʼn rol in die vorming en strukturering van ʼn bekering wat vir hulle sin maak. Omdat sosiale strukture bestaan uit reëls en bronne (Giddens 1984; Wuthnow 1987; Richard 1994) waaruit mense put, wat hulle reproduseer en wat tog oop bly vir transformasie, voorsien die Haya tradisionele sosiale struktuur dus ʼn arena waarin hulle kan put uit godsdienstigheid en ander spirituele bronne en dit reproduseer, selfs as hulle-hulle bekeer tot die Christendom. Die studie voer voorts aan dat die sosiologiese teorie van strukturasie in ʼn interdissiplinêre studie van bekering ʼn nuttige werktuig bied om die dinamiek van bekering onder die Haya in die Lutherse Kerk in Noordwes Tanzanië te verstaan, tesame met hul neiging om hul “ware” bekering te aktualiseer in Herlewingsbewegings of in Pinkster-Charistmatiese vorms van Christelikheid. Aangesien “ware” bekering nie in hierdie vorms van Christelikheid beperk of verabsoluteer kan word nie, stel die navorsing ʼn “integrerende model van bekering” voor as die mees relevante benadering tot ons kontemporêre missionêre fokus en betrokkenheid. Hierdie model stel voordat ʼn hermeneutiese en ekklesiale praksis van bekering wat gebaseer is op godsdiens-kulturele sensitiwiteit en spiritualiteit en godsdiens-kulturele reëls vanuit die raamwerk van Haya tradisionele godsdiens, missionale Christelikheid, Oos-Afrika Herlewingsbewegings en die Pinkster-Charistmatiese vorms van Christelikheid deur wedersydse dialoog.

Thesis (PhD)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: Agriculture is the main stay for Zambia‟s economic growth and for enhancing household food security. But small holder farmers living in rural areas of Zambia are not able to command food resources because of their low per capita productivity to grow and store food to provide for their families throughout the year. The two three months prior to harvest (January, February and March) are the period of sufficient national deprivation for many rural households in Zambia. This scenario has created a serious food insecurity problem among most households living in rural Zambia as they cannot afford descent meals a day. Maposa community is one of the communities that is food insecure due to a range of factors which include poor agriculture practice, lack of farm inputs and civic awareness on matters that affect their livelihood. The Reformed church in Zambia (RCZ) has been implementing a food security project in Maposa community on the Copperbelt of Zambia from 2007 to 2010 whose main objective of this project is to empower household farmers with agriculture skills so that they can be able to produce food on a more sustainable way to feed their families. This study therefore, offers an ecclesiological evaluation of the Maposa Food Security Project implemented. Ecclesiological evaluation in this case implies using the Biblical theological perspective to assess the tools RCZ used in this food security. In addition, it is important to note that Reformed Church in Zambia (RCZ) belongs to an ecumenical body called the Council of Churches in Zambia (CCZ). The Council of Churches in Zambia (CCZ) is an organ that unites all Christian Churches in Zambia and advocates on behalf of member churches all matters related to church registration and also provides guidelines to member churches how to implement community development programmes in line with the governments development plans on national building such as (5th National Development plan and vision 2030). Furthermore, Reformed church in Zambia (RCZ) and other CCZ member churches feed into the annual report of the Council of Churches in Zambia which meets once every year. Though this evaluation is focussed on the Maposa food security project implemented by Reformed Church in Zambia (RCZ), the Council of Churches in Zambia cannot be isolated since it is the mother body of all Christian Churches in operating in Zambia. The results of this research will be shared with both Reformed Church in Zambia (RCZ) and the Council of Churches in Zambia (CCZ). The researcher believes that the outcome of this research will help in improving the performance of both the Reformed Church in Zambia (RCZ) and the Council of Churches in Zambia (CCZ) as they participate in transformational development. This study therefore, investigated the following four areas of transformational development in the food security project: Participation: to assess whether the farmer beneficiaries in the project have been involved in the planning of the food security project, have identified their own priorities for the project or have used their own resources to exercise control over their own economic, social and cultural development. Capacity building: to assess how the food security project implemented by RCZ has strengthened the capacity of the local people. This includes the transfer of skills through training for purposes of equipping people to engage in their own development. Local resource mobilization: to assess the community‟s participation in the mobilization of their own resources in the project implementation. Sustainability: to assess the long term viability of this food security project beyond the support of the RCZ. This study is answering the research question, „How can the church and its context participate in a practical way in transforming communities where there is poverty and food deficit?‟ This research argues that if the church can effectively participate in transformational development through the promotion of sustainable agriculture and food production, the majority of the people living in the rural areas of Zambia can be economically empowered and become food secure all year round. Poverty in this rural area is as a result of inability of households to meet basic needs such as food, shelter and clothing.
AFRIKAANSE OPSOMMING: Landbou is die steunpilaar van Zambië se ekonomiese groei en die versterking van huishoudelike voedselsekerheid. Weens hul kleiner per kapita produktiwiteit is kleiner huur-boere in landelike gebiede egter nie in staat om voedselbronne in stand te hou nie, dit wil sê om genoeg kos vir ʼn jaar vir hul gesinne te produseer en stoor nie. Die twee of drie maande voor oestyd (Januarie, Februarie en Maart) is ʼn tydperk van tekort in baie landelike huishoudings in Zambië. Hierdie scenario het ʼn ernstige voeselsekerheidprobleem geskep vir die meeste gesinne in landelike Zambië, wat nie drie etes ʼn dag kan bekostig nie. Die Reformed Church in Zambia (RCZ) het daarom van 2007 tot 2010 ʼn voedselsekerheidprojek gevestig in Maposa-gemeenskap in die Koperbelt in Zambië met die doel om huishoudings met voedsekerheid te bemagtig deur die bevordering van goeie landbou-praktyke. Hierdie studie bied dus ʼn evaluering van Maposa Food Security Project wat deur die RCZ geïmplementeer is. Die RCZ is ʼn lid van die ekumeniese liggaam die Council of Churches in Zambia (CCZ). Die CCZ is ʼn liggaam wat alle Christelike kerk in Zambië verenig en namens kerklike lede kwessies oor kerk-registrasie verdedig en ook riglyne verskaf oor hoe kerklike lede gemeenskapsontwikkelingsprogramme moet implementeer wat belyn is met die regering se ontwikkelingsplanne vir nasionale bou (5th National Development Plan, Vision 2030). Die RCZ en ander CCZ lede het dus ook inspraak in die jaarverslag van die CCZ. Die doel van die studie is ʼn evaluering van die bydrae wat die RCZ gemaak het tot die aanspreek van die voedselsekerheidprobleem in landelike gemeenskappe as agent en katalisator van transformerende gemeenskapsontwikkeling. Die doel van die Maposa-projek is om huishoudelike voedselsekerheid te versterk by lede van die gemeenskap as ʼn maatreël tot ekonomiese bemagtiging. Die studie het die volgende areas van transformerende ontwikkeling in die voedselsekerheidprojek ondersoek. Deelname: om te assesseer of die boere-begunstigdes in die projek betrokke was by die beplanning van die voedselsekerheidprojek, hul eie prioriteite vir die projek geïdentifiseer het of hul eie bronne benut het om beheer uit te oefen oor hul eie ekonomiese, sosiale en kulturele ontwikkeling. Kapasiteitbou: om te assesseer hoe die voedselsekerheidprojek wat deur die RCZ geïmplementeer is, die kapasiteit van plaaslike mense versterk het. Dit sluit in die oordra van vaardighede deur opleiding met die doel om mense toe te rus om hulself te ontwikkel. Plaaslike bron-mobilisasie: om die gemeenskap se deelname in die mobilisasie van hul eie bronne in die projek se implementering te assesseer. Volhoubaarheid: om die langtermyn-volhoubaarheid van hierdie voedselsekerheid buiten die steun van die RCZ te assesseer. Die studie beantwoord die navorsingsvraag: „Hoe kan die kerk en die kerk se konteks prakties deelneem aan transformasie waar daar armoede en voedseltekort is?‟ Die navorsing betoog dat as die kerk effektief kan deelneem aan transformerende ontwikkeling deur die bevordering van volhoubare landbou en voedselproduksie, kan die meerderheid mense in die landelike gebiede in Zambië ekonomies bemagtig word en heeljaar voedselsekerheid geniet. Armoede in dié landelike gebied is die gevolg van ʼn onvermoë van huishoudings om te voorsien in basiese behoeftes soos kos, behuising en klerasie. Die navorsing-struktuur is: Hoofstuk 1 dien as ʼn inleiding tot die navorsingsproses. Dit bied ʼn padkaart waarvolgens die hele studie sistematies aangebied word. Dit is ʼn raamwerk vir transformerende gemeenskapsontwikkeling en noem maniere waarop teologie prakties aangewend kan word. Hoofstuk 2 gee ʼn oorsig van ʼn regverdige en volhoubare voedselsisteem. Daar word betoog dat, indien arm landelike gemeenskappe voedselsekerheid wil behaal, sal regerings en ander rolspelers betrokke moet raak by ontwikkelingsbeleide en programme om ʼn regverdige voedselstelsel te bevorder waar voedsel geredelik beskikbaar en vir almal toeganklik is. Verder word maniere bespreek om landbou te verbeter om voedselsekerheid te bereik in arm landelike gemeenskappe. ʼn Oorsig van die voedselsekerheidstelsel in Zambië word ook in dié hoofstuk gebied. Hoofstuk 3 bespreek landbou en voedselproduksie in Zambië. Die doel van die hoofstuk is om ʼn oorsig te gee van landbou in verhouding tot huishoudelike voedselsekerheid veral in die landelike gemeenskappe in Zambië, wat hoë vlakke van voedselonsekerheid ervaar. Hoofstuk 4 kyk na die Bybelse en teologiese perspektief van landbou en voedselproduksie. Dit bied ʼn oorsig van Bybelse lering oor landbou en voedselproduksie deur te kyk na landbou en voedselproduksie vanuit beide Ou Testamentiese en Nuwe Testamentiese perspektiewe. Die doel is om te ontdek hoe boerdery vanuit ʼn teologiese oogpunt op die huidige landboustelsel toegepas kan word om voedselproduksie te verhoog. Hoofstuk 5 bied ʼn teologiese ekklesiologiese raamwerk van voedselsekerheid soos gevind in Hoofstuk 4 om vir die RCZ en die CCZ riglyne te bied vir hul poging om betrokke te raak by transformerende gemeenskapsontwikkeling deur die voedselsekerheidprojek in Maposa-gemeenskap en elders. Hoofstuk 6 bied riglyne vir die bemagtiging van huishoudings deur voedselsekerheid: Lesse van Maposa-gemeenskap. Dié riglyne vorm die basis vir die implementering van ʼn ekklesiologie van voedselsekerheid deur die RCZ, die CCZ en Zambië in geheel. Hoofstuk 7 is ʼn opsomming van die navorsingswerk soos bespreek in Hoofstuk 2 tot 6.

Thesis (PhD)--Stellenbosch University, 2014.
ENGLISH ABSTRACT: This research study focussed on the faith formation of youth between the ages of fourteen and seventeen years old. An empirical and theoretical investigation into the ecclesial, familial and societal influences on the faith formation of this age group within the Evangelical Bible Church of Southern Africa (EBCOSA) was conducted. The theoretical framework of practical theological interpretation aligned with four specific research tasks guided the researcher in stipulating the purpose of the research study under five core objectives. Empirical research was conducted by using interviews and focus groups as its core methodology. A contextual analysis of the EBCOSA positioned this denomination within a post-apartheid South African context. This analysis discusses the foundation and history of the EBCOSA as an evangelical denomination within the context of Christianity in South Africa during the periods of colonization, apartheid and post-apartheid. A brief reflection on the state of youth in South Africa provides an understanding of youth ministry within this denomination. The influence that The Evangelical Alliance Mission (TEAM) has had on the EBCOSA’s denominational structure, governance and theological framework is discussed with the intention of understanding how its youth ministry has developed over time and through different societal contexts into its present state. It is argued that this denomination has not taken the faith formation of its youth seriously. This is evidenced by the way in which youth ministry, along with its structures and leadership, has been neglected through lack of youth ministry foci in TEAM’s ministerial succession plan for this denomination. A theoretical investigation into the faith formation of youth between the ages of fourteen and seventeen years old serves as the nucleus of this research study. Key terms such as discipleship, spiritual growth and maturity and faith formation are explored. An understanding of faith as a process toward spiritual growth was selected as term most relevant to the EBCOSA context. The research findings of this study reveal that the youth of EBCOSA were self-motivated and involved within the life of the church in the past. Leadership positions were considered something prized and worth attaining. The present youth are less interested in church life and its leadership positions. The reality is that the EBCOSA’s problems have merged amidst a materialistic and compromising older generation. The church may be involved in the faith formation of its youth on an individual and local basis but this is not true on a corporate and national level. The participants of this study understand faith formation as the on-going and consistent process evidenced through a Christ-like lifestyle. This study confirmed the value that music, Scripture memorization, visitation and interaction around Scripture have on the faith formation of youth. Having relational support from peers, pastors, youth leaders and family; having an attitude that is open to the reality of trials; understanding the difference between owning their faith and adherence to church practice was revealed as contributing factors to youth faith formation. Peer pressure linked to low self-image and an inability to confide in parents; feeling rejected by the church and God and the reality that even Christian parents can hinder their faith by not being consistent in the way they live at home and at church were revealed as hindrance factors to youth faith formation. Christians who pretend had a louder voice than a non-Christian family. A practical theology on youth faith formation from an evangelical South African perspective in which a public practical theology addressing the daily concerns and issues of youth and missional approach to youth is proposed.
AFRIKAANSE OPSOMMING: Hierdie navorsingstudie fokus op die geloofsvorming van die jeug tussen die ouderdomme van veertien en sewentien jaar oud. ‘n Empiriese en teoretiese ondersoek is gedoen na die kerklike, familie en maatskaplike invloede op die geloofsvorming van hierdie ouderdomsgroep binne die Evangeliese Bybel Kerk van Suider-Afrika (EBCOSA). Die teoretiese raamwerk van praktiese teologiese interpretasie in lyn met vier spesifieke navorsingstake het die navorser gelei om die doel van die navorsingstudie onder vyf kern doelwitte te stipuleer. Empiriese navorsing is gedoen deur die gebruik van onderhoude en fokusgroepe as die hoof metodologie. ‘n Kontekstuele analise van die EBCOSA het hierdie denominasie binne 'n post-apartheid Suid-Afrikaanse konteks posisioneer. Hierdie analise ondersoek die grondslag en geskiedenis van die EBCOSA as 'n evangeliese denominasie binne die konteks van die Christelike geloof in Suid-Afrika gedurende die tydperk van kolonisasie, apartheid en post-apartheid. ‘n Kort refleksie oor die stand van die jeug in Suid-Afrika bied 'n verstaan van die jeugbediening binne hierdie denominasie. Die invloed wat die Evangeliese Alliansie Mission (TEAM) op die EBCOSA se kerklike struktuur, bestuur en teologiese raamwerk gehad het, is bespreek met die doel om te verstaan hoe die jeugbediening met verloop van tyd en deur verskillende sosiale kontekste tot sy huidige toestand ontwikkel het. Daar word argumenteer dat hierdie kerk nie die geloofsvorming van sy jeug ernstig opgeneem het nie. Dit word bewys deur die manier waarop jeugbediening, saam met sy strukture en leierskap, verwaarloos is deur 'n gebrek van jeugbediening fokuspunte in TEAM se bedienings opvolgingsplan vir hierdie denominasie. ‘n Teoretiese ondersoek na die geloofsvorming van die jeug tussen die ouderdomme van veertien en sewentien dien as die kern van hierdie navorsing. Sleutelterme soos dissipelskap, geestelike groei en volwassenheid en geloofsvorming word ondersoek. ‘n Verstaan van geloof as 'n proses in die rigting van geestelike groei is gekies as die meeste relevant vir die EBCOSA konteks. Die bevindinge van hierdie studie toon dat die jeug van EBCOSA voorheen self-gemotiveerd en betrokke in die lewe van die kerk was. Leierskap posisies was beskou as iets om na te streef en die moeite werd om te bereik. Die huidige jeug is minder geïnteresseerd in die lewe van die kerk en leierskap posisies. Die werklikheid is dat die EBCOSA se probleme saamgesmelt het te midde van 'n materialistiese en skikkende ouer geslag. Die kerk mag betrokke wees in die geloofsvorming van sy jeug op 'n individuele en plaaslike vlak, maar dit is nie waar op 'n korporatiewe en nasionale vlak nie. Die deelnemers van hierdie studie verstaan geloofsvorming as die deurlopende en volgehoue proses wat bewys word deur 'n Christus-tipe leefstyl. Hierdie studie het die waarde wat musiek, Skrif memorisering, besoeke en interaksie rondom die Skrif op die geloofsvorming van die jeug het bevestig. Om relasionele ondersteuning van die portuurgroep, pastore, jeugleiers en familie te hê; om 'n houding te hê wat oop is vir die werklikheid van beproewing; begrip van die verskil tussen die besit van hul geloof en die nakoming van kerklike praktyk is geopenbaar as bydraende faktore tot die jeug se geloofsvorming. Groepsdruk gekoppel aan ‘n lae selfbeeld en ‘n onvermoë om ouers in vertrou te kan neem; die gevoel van verwerping deur die kerk en God en die werklikheid dat selfs Christelike ouers hul geloof verhinder deur nie konsekwent te wees in die manier waarop hulle leef by die huis en die kerk nie is aan die lig gebring as hindernis faktore in die jeug se geloofsvorming. Christene wat voorgee het 'n harder stem as 'n nie-Christelike familie. ‘n Praktiese teologie op die geloofsvorming van die jeug van 'n evangeliese Suid-Afrikaanse perspektief waarin 'n openbare praktiese teologie die daaglikse bekommernisse en probleme van die jeug en missionale benadering tot die jeug aanspreek word voorgestel.

Thesis (MTh)--Stellenbosch University, 2001
ENGLISH ABSTRACT: Willow Creek's celebrated seeker-sensitivemodel ostensibly offers an alluring alternative ecclesiology for many congregations seeking a differentway to 'do chuch' viz an attractive communication ambience and an effective process of persuasion. It reflects both the strengths of evangelical entrepreneurial ecclesiolgy as well as the weaknesses of first generation independent ecclesiology. It espouses a pragmatic, populist approach, reliant on managerial, therapeutic and marketing techniques. Whilst there is much to commend in the Willow Creek model, uncritical imitation of the attempt to reach a secularized post-modern North American society results in unwitting theological reductionism and cultural accomodation of the gospel not least in the following respects: The temptation of image places a premium on performance and appearance. The allure of psychology distorts the ethical framework of Willow Creek. The stress on marketing and measurasble results unduly shapes the gospel. A 'user-friendly' canon within a canon results in a minimalist dualism. A marginalization of theology leads to baptised pragmatism and a deprecation of truth. The resultant re-imaged ministry model owes more to contemporary business methodolgy than it does to the historic theological magisterium of the church.
AFRIKAANSE OPSOMMING: Willow Creek se beroemde soekersensitiewe model bied klaarblyklik 'n aanloklike alternatiewe eklesiologie vir baie gemeentes wat 'n anderrnanier van 'kerk-doen' soek, aan, te wete, 'n aantreklike kommunikasie ambience en 'n doeltreffende oortuigings proses. Oit weerspieel beide die sterkte van evangeliesgesinde ondernemingsekklesiologie so wei as die swakheid van eerste geslag onafhanklike ekklesiologie. Oit omhels 'n pragmatiese populis benadering vertrouend op bestuurs-, teraputiese- en bernarkinqsteqnieke. Alhoewel daar baie in die Willow Creek model is wat aanbevelings- I waard~g is, kan onkritiese navolging van die poging om 'n sekulariseerde post-moderne Noord Amerikaanse samelewingte bereik, eindig in 'n onbewuste teologiese reduksie en kult~rele aanpassing van die evangelie, ten minste in die volgende opsigte, te wete: die versoeking van beeld plaas 'n premie op vertoon en voorkoms; die aantreklikheid van sielkunde verdraai die etiese raamwerk van Willow Creek; die klem op bemarking en meetbare resultate vorm uiteindelik die evangelie; 'n verbruikervriendelike kanon binne In kanon lei tot 'n minimalistiese dualisme; die vermindering van teologie lei tot 'gedoopte' pragmatisme en afkeuring van die waarheid. Gevolglik het die nuwe beeld , r: van die bedieningspraktyk smId- meer te danke aan eietydse besigheidsmetodes as die historiese magisterium van die kerk.

Thesis (MTh)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: The HIV and AIDS epidemic has affected the whole South African society, including the church. The dilemma of adequate reaction to the effects of HIV andAIDS on the pastoral responsibilities of the church is posing serious questions to the church in South Africa as it deals with the care of those affected by the epidemic. The HIV and AIDS epidemic is challenging the church to re-investigate its own traditional way of help and support and to realise that the Christian faith community needs to be part of the team-approach in the fight against HIV and AIDS.A holistic approach to healing will lead us to a new and different understanding of the diakonia of the church (nuwe en anderverstaan van diakonaat). This study will investigate how care can be administered in such a way that it becomes meaningful to both the infected, affected and those involved in administering care. It will require an ecclesiology that is informed, formulated and structured from the bottom-up rather than the traditional top-down approach. It will be what we can call a ―base-community‖ ecclesiology. This thesis will therefore, in the light of the challenges that the HIV and AIDSepidemic presents, put forward an ecclesiology formulated on the ground, a grassroots ecclesiology other than the official or traditional formal ecclesiology: an ecclesiology not only directed towards the members of the specific church (membership diakonia), but an ecclesiology focused on the broader community in which the church is located: a communal diakonia. This thesis argues that in light of the HIV and AIDSepidemic, this is a wake-up call for a new ecclesiology that will lead to the kind of diaconate described above. A bold new manner of ecclesiological being/structure is required: a new openness, frankness, boldness (parrhēsia) in dealing with HIV and AIDS. This parrhēsiawill come from the empowered members of the church as they become the caregivers in the community. Home-based care as it is practised at present runs the risk of a one-sided approach with its main focus on the physical wellbeing of the person. An ecclesiology of grassroots care and identity-formation is needed to fill this void. The research investigates how a theology of affirmation can be integrated into the system/practice of home-based care to become a meaningful part of the help or assistance given to the individual and his/her household. Furthermore, the study explores how pastoral care and counselling to the HIV positive person and his/her household can be enriched through the application of a paradigm of praxis to the least in society in home-based diakonia by applying a theology of affirmation, so as to affirm and restore dignity, give meaning to life and the process of death and ultimately provide answers to the quest for identity and affirmation through an ecclesiology of grassroots care. This study is also a call for a paradigm shift with regard to ecclesiology and diakonia in the South African church that may have a profound effect on the church in South Africa. This shift must happen in three areas: 1. The church must become actively involved in home-based care as part of its ministry and calling to the world amidst the HIV and AIDSepidemic. The church can no longer be a bystander or advisor, or at best a supporter of government and civil actions. Every congregation needs to become active within the community they serve through joint/combined and innovative ways with other churches in their areas in establishing an ecclesiology of grassroots care. 2. The diakonia of the church must change. Every member must realise their full potential of utilising their Holy Spirit gifts and fruit in order to serve/minister in the Kingdom of God. Diakonia can no longer be the responsibility of a few ordained or commissioned for the diaconate. The whole church must become active in service to their community and those living around the church. The church needs to break the chains of membership-diakonia and open the arms of Christian love to everyone in need, even those who hates us. 3. Perhaps the biggest challenge is the call to change our way of being church in South Africa: our ecclesiology. We must admit that we have come to love the church more than we love God and that we forgot that God so loved the world not the church! This realisation will make it possible to become open to the proposal of this thesis: that we become church from the bottom up, that we start to practice a grassroots ecclesiology.
AFRIKAANSE OPSOMMING: Die MIV en VIGS epidemie het ʼn invloed op die ganse Suid Afrikaanse samelewing, insluitend die kerk. Die dilema van voldoende reaksie op die gevolge van MIV en VIGS op die pastorale verantwoordelikheid van die kerk stel enstige vrae aan die kerk in haar versorging van diegene wat deur die epidemie geaffekteer word. Die MIV en VIGS epidemie daag die kerk uit tot ʼn herondersoek van tradisionele maniere van hulpverlening en ondersteuning asook tot ʼn gewaarwording dat die Christelike geloofsgemeenskap deel moet vorm van ʼn span verband in die stryd teen MIV en VIGS. ʼn Holistiese benadering tot genesing sal lei tot ʼn nuwe en ander verstaan van diakonaat. Hierdie studie is dus ʼn ondersoek na hoe sorg op so ʼn wyse bedien kan word dat dit betekenisvol vir beide die geinfekteerde, ge-affekteerde en diegene betrokke in die hulpverlening kan wees. So ʼn benadering vereis ʼn ekklesiologie wat belig, geformuleer en gestruktureer word vanaf grondvlak in plaas van die tradisionele bo-na-onder benadering. Ons kan so ʼn benadering ʼn basis-gemeenskap (―base-community‖) ekklesiologie noem. Hierdie tesis sal dus, in die lig van die uitdagings wat die MIV en VIGS epidemie stel, ʼn ekklesiologie geformuleer op grondvlak (―a grassroots ecclesiology‖) anders as die amptelike of tradisioneel formele ekklesiologie aanbied: ʼn ekklesiologie wat nie slegs gerig is op lidmate van ʼn spesifieke kerk (lidmaatskap-diakonia) nie, maar ʼn ekklesiologie gefokus op die breë gemeenskap waarin die gemeente haarself bevind: ʼn gemeenskaps-diakonia. Die argument in die tesis is dat die MIV en VIGS epidemie ʼn wekroep is tot ʼn nuwe ekklesiologie wat mag lei tot die soort diakonia hierbo beskryf. ʼn Brawe, nuwe manier van ekklesiologie word dus vereis: ʼn nuwe openheid, waaragtigheid, moedigheid (parrhēsia) in die wyse waarop ons met MIV en VIGS omgaan. Hierdie parrhēsia sal tot stand kom deur die bemagtigde lede van die kerk soos wat hulle versorgers van die gemeenskap word. Tuisversorging soos wat dit tans bedryf word, loop die risiko van ʼn eensydige benadering wat hoofsaaklik konsentreer/fokus op die fisieke gesondheid van die persoon. Ons benodig n voetsoolvlak-ekklesiologie wat gerig is op identiteits-formering en –bevestiging om hierdie gaping te vul. Die navorsing ondersoek dus hoe ʼn teologie van bevestiging (theology of affirmation) geintegreer kan word in die sisteem of bedryf van tuisversorging om sodoende ʼn beduidende deel van die hulpverlening of bystand aan die individu en sy/haar huishouding uit te maak. Verder ondersoek die navorsing hoe pastorale sorg en berading aan die MIV en VIGS positiewe persoon en sy/haar huishouding verryk kan word deur die toepassing van ʼn paradigma van praksis (diakonia) aan die minste in die samelewing deur tuisversorging en die toepassing van ʼn teologie van bevestiging, sodat menswaardigheid opnuut bevestig of/en herstel kan word; die lewe en die proses van sterwe en dood betekenisvol kan wees, en daar uiteindelik antwoorde gevind kan word in die soeke na identiteits-bevestiging deur ʼn diakonia vanuit n ekklesiologie op voetsoolvlak. Die navorsing is ook ʼn oproep tot ʼn paradigma-skuif met betrekking tot ekklesiologie en diakonia in die Suid Afrikaanse kerk wat verreikende gevolge vir die kerk in Suid Afrika inhou. Hierdie skuif moet in drie areas plaasvind: 1. Die kerk moet aktief betrokke word in tuisversorging as deel van haar bediening en roeping in die wêreld temidde van die MIV en VIGS epidemie. Die kerk kan nie langer voortgaan om toeskouer of raadgewer, of ten beste ʼn ondersteuner van staats- en siviele aksies te wees nie. Elke gemeente moet aktief binne haar gemeenskap dien deur gesamentlike en innoverende aksies ten opsigte van versorging en hulpverlening met ander kerke in die selfde area/gebied sodat ʼn grondvlak ekklesiologie tot stand gebring word. 2. Die diakonia van die kerk moet verander. Elke lid moet sy/haar potensiaal besef en die gawes en vrug van die Heilige Gees aanwend in diens van die Koninkryk. Diakonia mag nie langer die verantwoordelikheid van ʼn paar bevestigdes of gekommandeerdes vir diakonie wees nie. Die hele kerk moet diensbaar word in die gemeenskap en diegene wat rondom die kerk bly. Die kerk moet dus die kettings van lidmaat-diakonia breek en hul arms van Christelike liefde oopmaak vir elke persoon in nood, selfs diegene wat ons haat. 3. Miskien is die grootste uitdaging die oproep om die wyse waarop ons kerk bedryf in Suid Afrika te verander: ons ekklesiologie. Ons sal moet erken dat ons die kerk meer lief het as vir God en dat ons vergeet het dat God die wêreld liefhet en nie net die kerk nie! Hierdie gewaarwording sal dit moontlik maak om onsself ontvanklik te kan maak vir die voorstel van die tesis: dat ons kerk word van die grond-af-op in plaas van kerk van-bo-af—dat ons begin om ʼn voetsoolvlak ekklesiologie in werking te stel.

Thesis (MTh)--Stellenbosch University, 2013.
NO ABSTRACT
INTRODUCTION: All over the world there are millions of desperate people who seek refuge in other countries and so these countries are all affected by the situations of refugees. These people we call “refugees” are human beings who leave their countries and cross borders to find a place to secure their lives. The realities of the refugees are at the same time global, regional or local. They are in fact treated differently depending on the policies of the countries of refuge though they might, to some extent, be treated in the same ways according to the UNHCR charter. Whilst they run for their lives, they face all other challenges of life that affect the globe and the countries of refuge.