Dissertations / Theses on the topic 'Missiology'

There has been a growing interest in non-western churches and in their theology and missiology. This thesis addresses one branch of this non-western church, by selecting a group of Evangelical writers in Asia and considering their approach to missiology. The writers are Vinay Samuel (India), Vinoth Ramachandra (Sri Lanka), Hwa Yung and Ng Kam Weng (Malaysia) and Melba Maggay (Philippines). The study argues that the selected writers’ approach to missiology can be described as transformational missiology. The thesis will adapt a framework developed by the non-western missiologist Samuel Escobar at the Iguassu consultation in Brazil in October 1999, to help set this approach to missiology in relation to other evangelical approaches in the post-World War II era. It will consider Escobar’s categorizations of missiology, which look at the influence of European and North American missiology on non-western theologians, suggest the addition of the concept of ‘mission as transformation’ and propose a slightly adapted framework as a constructive way of interpreting the selected writers’ approaches to missiology in Asia. The thesis will argue that the Evangelical writers in Asia who favour transformational missiology do so as a function of both their Asian backgrounds and their Evangelical heritage. Their Asian backgrounds encourage them to deal with the issues that the church faces in its Asia setting by forging an Asian Christian identity and developing forms of the issues that the church faces in its Asia setting by foraging an Asian Christian identity and developing forms of missiology appropriate for Asian contexts. Their Evangelical heritage shapes the traditions of missiology that they draw on and influences how they use the Christian scriptures as a resource in theology. The thesis is organised in three parts. Part one explores the opportunities and constraints that Christians in Asia face in the multi-religious setting and which necessitate the need to develop contextual forms of missiology and to forage Asian Christian identity. Part two considers Escobar’s framework for missiology, and how the Asian and Evangelical backgrounds of the selected writers lead to the adoption of transformational missiology. Part three critiques transformational missiology in relation to Asia and to evangelicals.

This thesis examines the missiological writings of Orlando E. Costas (1943-1987), particularly The Church and Its Mission: A Shattering Critique from the Third World (1974); Theology of the Crossroads in Contemporary Latin America (1976); Christ Outside the Gate (1982); and Liberating News: A Theology of Contextual Evangelization (1989). From the early 1970s until his death in 1987 he wrote over 130 articles and 12 books in both Spanish and English that addressed key missiological concerns. A careful reading of a selection of Costas's texts oriented around a hymn, a gospel song, a psalm, and a poem provides the shape of this thesis. This thesis argues that Costas formulated a Third World evangelical missiology. Chapter one investigates what Costas's autobiographical material expressed about his positions on conversion, Protestant evangelicalism, missiology, and those living on the ‘periphery' of life. Chapter two recognises his commitment to the peoples of Latin America and the Caribbean in particular and the Third World in general. Chapter three explores Costas's analysis of the Latin American Protestant Church in a revolutionary situation in the continent and chapter four examines his survey and critical appraisal of Latin American liberation theology. Chapter five recognizes the pastoral shape of Costas's missiology. Chapter six explores his critical interaction with two more conservative evangelical missiological positions, the Church Growth Movement and Peter Beyerhaus and the Frankfurt Declaration, and chapter seven surveys the discussion within the international evangelical community regarding the relationship between evangelism and social responsibility. Chapter eight examines Costas's Liberating News as an expression of Third World evangelical missiology. Chapter nine considers the theological issue of penal substitutionary atonement and his missiology. The thesis concludes with an appraisal of the issues and contributions of Costas's Third World evangelical missiology to current missiological discussion.

Dual religious belonging is a phenomenon of individuals who identify themselves as followers of more than one religious tradition. People of faiths may find themselves in different degrees of dual or multi-religious conditions due to growing up in inter-religious marriages of their parents, exposure to multi-religious traditions or inter-religious encounters. The thesis of this study is to argue for the legitimacy of “Dual Religious Belonging” for Christians coming from Asian religious backgrounds through an assessment of the threefold theology of religions. It concludes that “Universal Access Exclusivism” can be the best model for sustaining dual religious belonging from an Evangelical perspective. The study seeks to answer the following primary research questions: 1) Theologically, can Evangelical Christians belong to more than one religious tradition? What are the arguments forwarded for dual religious belonging and how do Christians develop a theological assessment of such phenomena, particularly for Christians who hold on to the finality of Jesus Christ for salvation? 2) Within the threefold model of theology of religions, which theology can best sustain dual religious belonging for Evangelical Christians? The study offers a comparative examination of the pluralist theology of Paul Knitter, the inclusivist theology of Raimon Panikkar and the exclusivist theology of Harold Netland. The secondary research question is what are some contributions of dual religious belonging theology toward an Evangelical contextual missiology? Specifically, some contributions toward “insider movements” debates and Christian discipleship for those coming from different faith traditions will be considered. The study seeks to, first, offer a critique against pluralist and inclusivist theologies for multiple and double religious belonging, and second, forward a proposal for dual religious belonging theology for followers of Jesus Christ coming from mixed religious backgrounds from an Evangelical perspective.

Thesis (MTh (Practical Theology and Missiology))--University of Stellenbosch, 2009.<br>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.<br>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 advisor: Margaret Guider<br>Thesis advisor: Gerald O'Collins<br>Thesis (STL) — Boston College, 2017<br>Submitted to: Boston College. School of Theology and Ministry<br>Discipline: Sacred Theology

This thesis studies the identity, context and features of Pentecostalism in Rajasthan, India as well as the internal and external issues facing Pentecostals. It argues for an indigenous origin of Pentecostalism in Rajasthan, as it is a product of local Spirit revivals in the existing churches and the missionary activities of Indian Pentecostals. It also reveals that both the intra-church as well as extra-church issues place Pentecostals in a ‘missio-ethical dilemma.’ The thesis aims to suggest ‘a contextual missiology of the Spirit,’ as a new model of contextual missiology from a Pentecostal perspective, which has emerged from this study. The inherent theological characteristics of Pentecostalism underline the pneumatological foundation of a contextual Pentecostal missiology. As a contextual missiology of the Spirit it has certain contextual features. By dealing with the global-local tension, it can be considered a glocal missiology. It is capable of promoting ecumenicity at various levels, and so it is an ecumenical missiology. By empowering people to engage in spiritual as well as socio-political issues, it aims to be a transformational missiology. As it is concerned with the well-being of the community, it has the potential to become a public missiology.

This thesis explores the Church of England report Mission-Shaped Church (MSC) and its subsequent secondary and synodical legislation. It traces the missiology, ecclesiology and sociology of the initial report and their subsequently developed over the last seven years. The thesis ascertains how well this missiology and ecclesiology reflects or adapts traditional and contemporary Anglican missiology and ecclesiology represented in official reports of the Church of England over the last two hundred years as well as in its missionary work in England. Chapter one will survey the report itself and all subsequent secondary literature and legislation, identifying their sources and tracing the contours of their theology and sociology. Chapter two places these findings into historic relief, ascertaining that they are novel in the life of the Church of England; that MSC deduces its own sources; and is alien in its methodology and recommendations compared to the existing theological corpus of the church. Chapter three examines the work of William Temple as a counter ecclesiology and missiology to MSC. The ‘Temple method’ of bringing any, and all, social issues into dialogue with the existing Anglican tradition, and his emphasis on the sacramental and catholic life of the church, are representative of historic Anglican approaches to missiology and ecclesiology. Chapter four will use the sociology of Zygmunt Bauman as an experimental basis to help the Church of England understand its contemporary context. His work illustrates that the ideology of consumerism is the major missiological challenge the church faces today, one that MSC failed to critically engage with, and actually succumbed to, in its missiological method, which results in a deficient and under-resources ecclesiology. The conclusion will correct these failings and shortcomings by bringing the ecclesiology presented in the third chapter into critical dialogue with the sociology of chapter four. We will argue that a comprehensive ecclesiology and missiology, that has a sacramental and catholic focus – represented by Temple, and other numerous official reports – when brought to bear on the social reality of Bauman’s ‘liquid modernity’, yields a much richer understanding of the impetus of the gospel in contemporary England. Such a theology combats the anthropology of consumption through its emphasis on sacramental participation, and critiques the exclusion of the stranger and the strange by emphasising a catholic vision of inclusion and mutuality.

Thesis (MTh)--Stellenbosch University, 2012.<br>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.<br>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 (DTh (Practical Theology and Missiology))--University of Stellenbosch, 2010.<br>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.<br>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.<br>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.<br>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.<br>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.

The underlying question explored by this thesis is whether missiology, applied as a lens to examine Christian mission in the early middle ages, can reveal new insights from historical sources. This approach has raised new questions and has revealed new tensions such as that between the group and individual, that between top-down and bottom-up mission, and that between syncretism and contextualization. One of the key insights is the need to hold the group and individual in tension, that is· not to choose to interpret sources as either group or individual oriented but as moving between the two. Taking one's identity from a group did not negate the individual, it only meant that the individual submitted to group decisions. This tension, it is argued, needs to be highlighted and held in balance in order to understand how groups and individuals in the early middle ages reacted to, and interacted with, the Christian gospel message. To make this case mission, baptism and conversion, as foundational to Christian mission, are examined. An examination of a selection of the writings of the Church Fathers, Saints' Vitae, Church councils and synods, and other correspondence of the early middle ages in light of syncretism and contextualization has raised questions about definition and content. With Rome and Constantinople setting the standard of content and practice, often anything that looked different was labelled as heretical, barbaric or pagan and this has usually been defined as syncretism. However, if the central core content of the Christian gospel message was not compromised, what was happening could be contextualization (that is, the working out of the Christian gospel message in an appropriate cultural manner). Although these are contemporary labels, early medieval sources do reveal an underlying concern about the loss of correct belief and practices. The common interpretation of missional work as a top-down movement often fails to take into account the evidence for the bottom-up, or organic, spread of the Christian gospel message. This is not to say that the official accounts should be set aside, but rather these need to be balanced with the evidence for bottom-up growth. To put some of these insights into an appropriate context, the Vitae of Boniface, Anskar, and Cyril and Methodius are examined as case studies. Each of these men represents different cultural starting points, different geographical areas, and different emphases in mission work. However, in each of these Vitae the tensions between the group and the individual, a top-down or bottom-up approach to mission, and syncretism versus contextualization can be examined, especially in light of the issues of baptism and conversion. The conclusion is that missiology has much to offer early medieval studies. It is a field of study that is broadly interdisciplinary in its approach which gives it an elasticity which allows it to illuminate this period of history valuably. On the basis of this thesis, the discipline of missiology deserves to be applied much more frequently to the study of early medieval history.

ABSTRACT This study centres on the activities of the African Pentecostal movement in Nigeria and its contribution to national development by bringing to light its perceived role in creating a better society and improved governance in the country between 1970 and 2016. The objectives of the study are to identify and critically evaluate the main socio-political and economic challenges confronting the Nigerian society, with particular emphasis on Southwestern Nigeria; assess the contributions of some Nigerian Pentecostal churches to the socio-political and economic well-being of the people of Southwestern Nigeria; examine Pentecostal churches’ motivation for participating in the delivery of social services in Southwestern Nigeria and the larger Nigerian society; and determine the challenges confronting Pentecostal churches as they undertake essential social services in addition to the spiritual activities that they are reputed for. Data were gathered through participant observation, interview sessions and the administration of questionnaire to pastors, members and non-members of three Pentecostal Churches namely: Redeemed Christian Church of God, Deeper Life Bible Church and the Living Faith Church. The research gives primacy to sociological analysis of African Pentecostalism in Southwestern Nigeria while at the same time understands the movement as an inevitable religious development. Secondary data was sourced from both published and unpublished research materials on Pentecostalism in Africa in general and Southwestern Nigeria in particular. The results revealed that there is positive contribution of the Pentecostal movement to the socio-political and economic lives of the people of the Southwestern Nigeria. Though not very significant, the contribution cannot be dismissed. The results also showed that Pentecostal churches partnered with the government to provide essential social services through the establishment of secondary schools and universities, the provision of social amenities like boreholes, repair of roads, rehabilitation of destitute persons, organising seminars on building a good family system, empowerment of youth and scholarship to less-privileged students in the society. The study further established that Pentecostal churches played economic roles through the provision of funds for small scale businesses, partnering with some micro-finance banks to provide loans for entrepreneurship, distribution of food items to the less-privileged in the communities, and connecting youths to gain employment in the society. Politically, the study revealed that the Pentecostals churches engage in the political system of the communities through engaging in public debates, encouraging their members to exercise their voting rights, and if led by God, seek for elective positions. These involvements of the Pentecostals informed the submission that the movement has positive impact in the lives of the people. The study concluded that the Church, especially the Pentecostal movement, can be relied upon to partner with the government in making life better, and there can only be significant transformation in the society with the involvement of the Church exemplified by the Pentecostal movement in Nigeria.<br>Thesis (PhD)--University of Pretoria, 2017.<br>Science of Religion and Missiology<br>PhD<br>Unrestricted

Thesis (DTh (Practical Theology and Missiology))--University of Stellenbosch, 2009.<br>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.<br>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 (DTh)--Stellenbosch University, 2008.<br>ENGLISH ABSTRACT: In response to the declining interest and participation of youth in urban churches in Africa, with a specific focus on churches in Nairobi, this study investigates a missiologically related problem of ecclesial praxis that seems to ignore or fail to address the social needs of youth, particularly concerning the need to belong. The churches in Nairobi, as in other parts of Africa, have inherited ecclesial praxis that was shaped in the dualistic cultural context of the Western Enlightenment and the clerical paradigm of Christendom. This dualistic view of reality has dichotomised the understanding of the gospel by compartmentalising it into a spiritual sphere while failing to address the social and cultural dimensions of human life. Consequently, the church hermeneutically understands its primary mission as saving souls and meeting the spiritual needs of its members through the institution of clergy and laity. In order to address the problem, the study proposes the praxis of discipleship based on a community approach that correlates three integrated dimensions of mission (worship, fellowship, and intentional mission) with a community structure guided by specific urban context, cultural values and missional theology. This constitutes the thesis of this research study and also provides a methodological framework for organising the study. In the first chapter, discipleship is conceptualised in the comprehensive missional understanding of the church as missionary in its nature and calling, sent by Christ into the world for the redemption of the world. In that sense, the proposed discipleship community must be understood as missionary in nature. The second chapter focuses on understanding the urban context. It examines some of the urban features of Nairobi that could be typical of other African cities, like rapid urban growth, high proportion of youth in the population, housing problems, unemployment, increasing poverty, family disintegration, crime, violence and disease. In that context, the study assessed the church’s youth ministry by gathering primary empirical data through observation and personal interviews with youth pastors and leaders. The findings confirmed that most youth ministries are based on the clerical paradigm and are driven by programmes. Participation by youth has been found to be low in most churches. Many churches do not seem to address their real needs. Often the youth ministry is seen as a marginal ministry in the church. In response to understanding the community from an African cultural perspective, the study investigated the traditional African community on the basis of literature and by using the ancestral anamnesis (remembrance of ancestors) as the interpretative framework for analysis. In traditional African society, the community is understood as the heart of the culture, the stage where the whole of life is dramatised. Even those who live in modern urban contexts carry with them African community values which have their origin in the traditional African community. Some of the African community values were measured among the urban youth through a survey questionnaire; most of the young people regarded these as important in their lives (Chapter Five). Empirical findings have shown the validity of considering cultural factors in constructing any kind of model for community-based discipleship. The importance of community was also validated theologically and missiologically by demonstrating the normative praxis of discipleship through community structure in the life of the early church. Theologically, the early church understood itself as the community of Christ on the basis of the concept of koinonia, a fellowship based on common faith in Christ. Missiologically, the church perceived itself from its inception as a missionary community sent into the world to witness to the gospel. The research demonstrated that community was the means through which the normative praxis of discipleship formation was carried out in the early church. There was no sense of dichotomy between the spiritual and social dimensions of the gospel as it is normally understood in today’s church. The importance of community as a means for the formation of identity and character was demonstrated through this having been the cultural norm in traditional African society and the theological norm in the life and praxis of the early church. Through the empirical research, the study also confirmed the positive perception of community values among the urban youth. Based on the evidence that was gathered, the study confronts the church in Nairobi and elsewhere to examine its present praxis critically and consider approaching its youth ministry from a community perspective in response to the present missiological problem in youth ministry. In order to construct youth ministry on community foundation, the study suggests a model called the covenant model. It takes the form of a small group existing as a part of the local church but coming together specifically as a community guided by a discipleship covenant that integrates three missional dimensions. The group seeks to adapt in its specific urban context and integrate cultural values that complement the gospel. The covenant model assumes that the urban context is complex and diverse. It allows each group to develop its own shape and features, informed by its context, culture and tradition. It calls for diversity in cultural and contextual expression while maintaining unity as God’s people in Christ. The early church exemplified it in being one, holy, catholic and apostolic.<br>AFRIKAANSE OPSOMMING: In reaksie op die afname in belangstelling en inskakeling van die jeug in stedelike kerklike aktiwiteite in Afrika, toegespits op gemeentes in Nairobi, wil hierdie studie ’n missiologiesverwante probleem ondersoek. Die vraag is of die ekklesiologiese praksis daarin slaag om te beantwoord aan die die jeug se sosiale behoeftes en spesifiek die behoefte aan gemeenskap, om te behoort aan ‘n sosiale groep. Die kerke in Nairobi, soos in ander dele van Afrika, het ’n ekklesiologiese praksis geërf wat gevorm is aan die hand van die dualistiese kulturele konteks van die Westerse Verligting en die geestelike paradigma van die Christendom. Hierdie dualistiese uitkyk op die werklikheid het ’n tweeledige karakter aan die evangelie verleen. Aan die een kant is daar ’n spirituele sfeer, aan die ander kant word die sosiale en kulturele aspekte van menslike bestaan kwalik verdiskonteer. Gevolglik interpreteer die kerk haar primêre missie hermeneuties as synde die red van siele en die aanspreek van die spirituele behoeftes van haar lidmate met die gevolg dat lidmate leke bly en die kerk institusionaliseer. In ’n poging om hierdie probleem aan te spreek, stel die studie ’n praksis van dissipelskap gebaseer op ’n gemeenskapsgeoriënteerde benadering voor, waardeur drie geïntegreerde dimensies van gestuurdheid (aanbidding, gemeenskap van die heiliges en die bewuswording van gestuurdheid) aan die orde kom. Die gemeenskapsgeoriënteerde benadering se strukturele ontwikkeling word ontwikkel op grond van die ter sake konteks, kulturele waardes en missionale teologie. Dit vorm die basis waarop die navorsing van hierdie verhandeling gerig is, insluitend ’n metodologiese raamwerk vir die aanpak van hierdie studie. In die eerste hoofstuk word die begrip dissipelskap gedefinieer teen die agtergrond van ‘n omvattende missionale verstaan van die kerk as synde missionêr in haar aard en roeping. Christus het die totale verlossing van die wêreld in die oog en die kerk het daarin ‘n wesenlike rol. In dié sin word die dissipelskapsgemeenskap beskou as wesenlik missionêr. Die tweede hoofstuk fokus op die verstaan van die stedelike konteks. Daarin word tendense kenmerkend van Nairobi wat ook ten opsigte van ander Afrika-stede tipies kan wees, ondersoek. Voorbeelde hiervan is versnellende verstedeliking, pro-rata ’n hoë persentasie jong mense, behuisingsprobleme, werkloosheid, toenemende armoede, gesinsverbrokkeling, misdaad, geweld en siekte. Binne dié konteks en aan die hand van empiriese data verkry deur observasie en persoonlike onderhoude met jeugdiges, pastors en leiers, het die studie die kerk se jeugbediening ondersoek. Dit het aan die lig gebring dat die jeugbediening basies binne ‘n predikantskerkparadigma asook programgedrewe funksioneer. Deelname van jongmense in kerklike aktiwiteite is laag. Gemeentes spreek nie die jeug se basiese behoeftes aan nie. Die jeugediening skyn eerder ‘n terloopse bediening te wees. Ten einde gemeenskap vanuit ’n kulturele Afrika-perspektief te verstaan, is voorvaderlike anamnese (terugroeping in die herinnering) as interpretatiewe raamwerk in hierdie studie aangewend. Dit is gedoen op grond van ’n toepaslike literatuurstudie. Volgens die tradisionele Afrika-samelewing word die gemeenskap beskou as die hart van die kultuur, die plek waar die lewe sigself afspeel. Selfs diegene wat hulself in moderne voorstedelike omgewings bevind, dra die Afrika-gemeenskap se waardes wat hul oorsprong in die tradisionele Afrikagemeenskap het met hulle saam. Van hierdie waardes is geïdentifiseer deur vraelyste wat onder die voorstedelike jeug versprei is - die meeste van die jongmense het hierdie waardes hoog aangeskryf (Hoofstuk vyf). Empiriese bevindinge het getoon dat die inagneming van kulturele faktore noodsaaklik is vir die skep van ’n model vir ’n gemeenskapsgeoriënteerde dissipelskap. Die belangrike rol van die gemeenskap is ook teologies en missiologies gestaaf aan die hand van die normatiewe praksis van dissipelskap in die gemeenskapstruktuur van die vroeë kerk. Teologies het die vroeë kerk haarself beskou as die gemeenskap van Christus op grond van die begrip koinonia, ’n gemeenskap gebaseer op ‘n gedeelde geloof in Christus, Missiologies het die kerk haarself van die begin af ervaar as ’n missionêre gemeenskap wat in die wêreld ingestuur word om die evangelie uit te dra. Navorsing het getoon dat die normatiewe praksis van dissipelskap in die vroeë kerk binne gemeenskapsverbande uitgedra is. Daar was nie toe sprake van ’n tweeledigheid tussen die spirituele en sosiale dimensies van die evangelie soos dit vandag algemeen in die kerk voorkom nie. Die belangrike rol van die gemeenskap ten opsigte van vorming van die identiteit en karakter van sy lede is gedemonstreer deurdat dit die kulturele norm in tradisionele Afrika en die teologiese norm in die lewe en praksis van die vroeë kerk was. Deur empiriese navorsing is die positiewe gesindheid van die voorstedelike jeug aangaande die gemeenskapswaardes gestaaf. Op grond van bewyse versamel, konfronteer dié studie die kerk in Nairobi en elders om die heersende praksis krities te ondersoek en dit ernstig te oorweeg om in die lig van die heersende missiologiese probleem ten opsigte van die jeugbediening, dié bediening vanuit ’n gemeenskapsgeoriënteerde perspektief te benader. Ten einde die jeugbediening op ’n gemeenskapsbasis te vestig, stel hierdie studie ’n model bekend as die verbondsmodel voor. Dit kom daarop neer dat ’n kleingroep as deel van die plaaslike gemeente as ’n gemeenskap saamkom, saamgesnoer deur ‘n dissipelskapverbond wat die drie geïntegreerde missionale dimensies van die kerk se roeping verdiskonteer. Die groep streef daarna om aan te pas in hul bepaalde voorstedelike konteks en om kulturele waardes wat by die evangelie aansluit, in hul lewenswyse te integreer. Die verbondsmodel maak voorsiening vir die kompleksiteit en diversiteit van die voorstedelike konteks. Dit laat elke groep toe om ’n eiesoortigheid op grond van konteks, kultuur en tradisie te ontwikkel. Dit vereis diversiteit ten opsigte van kulturele en kontekstuele uitdrukking, terwyl die eenheid as God se mense in Christus gehandhaaf word. Dit is deur die vroeë kerk gedemonstreer in die funksionering as een, heilige, katolieke en apostoliese kerk.

Thesis (MTh (Practical Theology and Missiology))--Stellenbosch University, 2008.<br>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.<br>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.<br>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 (MDiv (Practical Theology and Missiology))--University of Stellenbosch, 2007.<br>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 (DTh (Practical Theology and Missiology))--University of Stellenbosch, 2011.<br>ENGLISH ABSTRACT: Through the ages, the gospel of Jesus Christ calls on believers to witness to their faith and hope and to be obedient in word and deed to the love commandment of the Holy Trinity. This implies, among others, that the implications of the gospel should be effected in politics, economics and civil life. The shaping of a public meaning on corporate values and general well-being is a necessary result and is generally known as public theology. One of the communication channels through which the formation of public opinion can be shaped is the mass media. The Kerkbode (Afrikaans for the messenger of the Church) is the official newspaper of the Dutch Reformed Church and in that capacity it is an important public theological instrument of communication. During the years of change following the first democratic election of 1994 in South Africa, members of the Dutch Reformed Church felt a particular need of leadership and guidance. The Church leadership had a focused need of effective communication to members and non-members. Due to the loss of “governing members”, the church had to rely on public witness on concept legislation and other matters of public interest. Under the circumstances the importance of the newspaper of the church as a mouthpiece stands to reason. Because the shaping of opinions is one of the primary functions of a newspaper, the question with the researcher is as follows: whether the theories of opinion-shaping have been used in writing the leading articles of the Kerkbode during the years of change (1994 – 2003). The focus is on the leading article because it is the most important opinion- shaping column in any newspaper. The research of the leading articles was limited to articles concerned with the “Role of the Church” during the years 1994 – 2003. On completion of an inter-disciplinary study of theories of opinion-shaping from the subjects of Theology, Sociology, Social Psychology and Communication Studies, theories suitable for use in written mass media and in compliance with theological ethical principles were identified. Main principles of these theories were identified and the main articles were then studied in light of these principles. The conclusion was reached that it might be possible that the principles of identified theories were kept in mind when the articles were written. In view of the importance of effective opinion-shaping communication in, inter alia, the mass communication of the Church, recommendations were done on the use of main principles of opinion-shaping theories.<br>AFRIKAANSE OPSOMMING: Die evangelie van Jesus Christus roep gelowiges deur al die eeue op om te getuig van hulle geloof en hoop en om met woord en daad gehoorsaam te wees aan die liefdesgebod van die Drie-enige God. Dit behels onder meer dat die implikasies van die evangelie tot uitdrukking moet kom in die politieke lewe, die ekonomiese werklikhede en die burgerlike lewe waarin Christene deel. Die vorming van 'n openbare mening oor gemeenskaplike waardes en die algemene welsyn is 'n noodsaaklike gevolg daarvan en staan in die omgang as publieke teologie bekend. Een van die kommunikasiekanale waardeur die vorming van 'n openbare mening gedoen kan word, is die massamedia. Die Kerkbode is die amptelike koerant van die Ned. Geref. Kerk en is as sodanig onder meer 'n belangrike publieke teologiese kommunikasie-instrument. Gedurende die oorgangsjare ná die demokratisering van Suid-Afrika in 1994 het die lidmate van die Ned. Geref. Kerk 'n besondere behoefte aan leiding gehad. Die kerkleiding het ook 'n toegespitste behoefte aan effektiewe kommunikasie na binne en na buite die kerk gehad. As gevolg van die verlies aan “regerende lidmate”, was die kerk ook aangewese op openbare getuienis oor konsepwetgewing en ander sake van openbare belang. Die belang van die kerk se koerant as spreekbuis, spreek onder dié omstandig-hede vanself. Omdat die vorming van menings een van die primêre funksies van 'n kerkkoerant is, het die vraag by die navorser ontstaan of daar by die skryf van die hoofartikels van Die Kerkbode in die oorgangsjare (1994 – 2003) van meningsvormingsteorieë gebruik gemaak is. Daar is op die hoofartikels gefokus omdat dit by uitstek die opinievormende kolom van koerante is. Die bestudering van die hoofartikels is beperk tot artikels wat gerig was op die “Rol van die Kerk” gedurende die jare 1994 – 2003. Nadat 'n interdissiplinêre studie van meningsvormingsteorieë binne die vakgebiede van die Teologie, Sosiologie, Sosiale Sielkunde en Kommunikasiekunde gedoen is, is teorieë geskik vir gebruik in geskrewe massamedia en in ooreenstemming met teologies-etiese eise geïdentifiseer. Kernbeginsels van dié teorieë is daarna geïdentifiseer en die hoofartikels is aan die hand van die geïdentifiseerde kernbeginsels ontleed. Daar is tot die gevolgtrekking gekom dat kern-beginsels van die geprioritiseerde meningsvormingsteorieë moontlik by die skryf van die artikels in ag geneem is. In die lig van die belang van werklik effektiewe meningsvormende kommunikasie in onder meer die massakommunikasie van die kerk, is aanbevelings gedoen oor die benutting van kernbeginsels van meningsvormingsteorieë.

Thesis (MDiv (Practical Theology and Missiology))--University of Stellenbosch, 2007.<br>ENGLISH ABSTRACT: According to the researcher, there is a crisis in the faith formation of the adolescent within the family. He is of the opinion that the crisis is a faith identity crisis that is the result of the sucking effect of a secular democracy that manifest in a materialistic orientation of Christian parents. That in turn, influences the faith formation of and the “passing of the faith” to the adolescent negatively, through the fact that they also get caught up in this materialistic culture. The aim of the research is therefore to determine the extent and depth of the crisis of the Christian family’s spirituality in post apartheid South Africa. The researcher thereby wishes to present certain principles for a new partnership between the church and the family. The researcher firstly studies the true nature and composition of the family by gaining a theological perspective on it. He also tries to show that covenant education is also faith formation. To prove this assumption that nuclear families are in an identity crisis, a study is undertaken about the nature of culture and how a change in culture also changes the present worldview of Christians. These changes also give rise to a youth culture that is maintained by the mass media, which influences adolescents’ faith formation further. The empirical research aims to validate the literature study, by investigating the material contexts and orientation of adolescents and parents, as well as their spiritual growth. From the empirical study the inferences are made that parents doesn’t take full responsibility for the faith formation of adolescents. In stead, parents model their vulnerability against a materialistic secular culture that works negatively in on adolescents’ faith formation. To address this problem, a holistic, comprehensive partnership between the church and the family is necessary. This will also contribute to the fact that the church will be healthier and more faithful in her witness to the world.

Thesis (MTh (Practical Theology and Missiology))--Stellenbosch University, 2008.<br>This research was motivated by my various involvements as a teacher, pastor and a leader in the Evangelical Church of West Africa (ECWA). It was also based on the assumption that the quality of a society’s future leaders is found in the church. Africa’s future leaders are today’s youth. The church needs future leaders who will help unleash its potential to accomplish the purpose of its existence. However, since the year 2002 there has been a mass exodus of youth from the ECWA to other churches and denominations due to leadership incompetence and lack of ministry opportunities. In response to the declining interest, participation and the exodus of youth in the Evangelical Church of West Africa, this study investigates mentoring as a means of developing the youth into leadership positions as an avenue for sustainable leadership development and retention of youth in the church. The Evangelical Church of West Africa, just as other churches in Africa, have forgotten that the role of leadership is to transform the adverse circumstances that people face by inspiring hope and empowering them to achieve the desired results, which ensures stability and sustainable growth. The purpose of this research was to explain the importance of leadership development and mentoring for the church, and to also evaluate the current situation of leadership development using the ECWA as a case study for the church in Africa. Africa is a continent with vast resources and countless opportunities. But currently it is the continent with the worst socio-economic conditions, and this could be attributed to the kind of leadership we have in Africa. The church unfortunately is not making any recognizable difference to set the pace for leadership in the African continent. The ECWA for example, has more than 70 district leaders, but many of them do not finish their three or six-year terms well. Those who manage to finish well do so without any legacy of preparing the future generations for effective leadership. The need to develop young people with proven character and integrity into leadership is a need of the hour; therefore, the church needs to invest in the youth through effective mentoring for leadership. One question guided this research: Can participation in meaningful mentoring relationships and/or creating a mentoring culture make an important and observable contribution to leadership development and retention of young people in the Church? More precisely – can it do so in the Evangelical Church of West Africa (ECWA)? This also provides the methodological framework from which the study will be organized. Through this study, I hope to sensitize the church of the need for leadership and mentoring and for the need not just to develop young leaders through mentoring, but to develop young leaders who will follow the 2 Timothy 2:1-2 principle. It is also aimed at helping the church to maximize the leadership potentials found in the youth through mentoring and leadership development.

Thesis (MTh)--University of Stellenbosch, 2011.<br>ENGLISH ABSTRACT: ABSTRACT This paper presents a proposal of carrying out sustainable relief and development activities from the church perspective. With reference to the Nkhoma Synod Relief and Development Project, the paper suggests that awareness brings about self-reliance; and forms a concrete foundation for any community project. The first chapter gives an introduction to the whole presentation. This includes research problem statement, hypothesis, motivation, and possible value of the study. Chapter 2 looks at meaning of development and what role should the church take in order to empower and improve the life of the local community. Chapter 3 analyses the relief programme initiated by Nkhoma Synod. The chapter looks at some problems that made the projects initiated by the church and government in Malawi not to work. Chapter 4 looks at some steps of how the church of Nkhoma Synod can initiate her programmes in order to be successful. The chapter first looks at the meaning of church and mission, then it goes to look at what do we mean when we talk of self-reliance of the local community. Eventually, chapter suggests how best can the church in Nkhoma Synod approach relief and development programme to bring about self-reliance. The chapter looks at the role of the change agents and the community. The final part that is chapter 5 contains some concluding remarks. The paper concludes with remarks that the people themselves must see that coming together to work in small groups is not only to their own advantage but also leads to increase solidarity and strengthens the people as a group.

Thesis (MTh (Practical Theology and Missiology))--University of Stellenbosch, 2011.<br>ENGLISH ABSTRACT: During the study there was an attempt to understand the interplay between Christian faith and Shona tradition in the quest for meaning within the HIV and AIDS pandemic. It was revealed that HIV/AIDS has caused unimaginable suffering among all segments of society in Zimbabwe but impacts more on women and children. The suffering caused by HIV and AIDS has inevitably raised the question of meaning which is urgent and widespread, making people turn to the Christian faith or to Shona tradition for answers to their suffering. During the study there was an attempt to find out why Shona Christians revert to Shona traditions in quest for meaning within the HIV and AIDS scourge. It has been revealed that one single answer does not exist and that the quest for meaning as the sum total of answers does not exist. The quest for meaning is about discovering a God-image which is appropriate to give meaning in suffering by being involved and engaged with the existential realities of people within the HIV and AIDS pandemic. It was made clear during the study that the quest for meaning within the HIV and AIDS pandemic has greatly challenged both belief systems to the extent that the Shona Christians, not only revert to tradition in quest for meaning but move back and forth, in and out of both belief systems and remain confused about who God is. The dilemma for the Shona Christians in quest for meaning therefore is a crisis of faith, a personal crisis of identity and a continuous search for meaning. In light of this devastating pandemic, it is an undeniable fact that the quest for meaning among the Shona Christians within the HIV and AIDS pandemic challenges the SDA church to reinterpret and reframe pastoral theology in a way that is relevant to discovering a God who can be trusted to give meaning in suffering.<br>AFRIKAANSE OPSOMMING: In die studie is daar gepoog om die wisselwerking tussen die Christelike geloof en Shona tradisie te verstaan – veral in die konteks van die soeke na betekenis binne die MIV/VIGS pandemie. Daar is gevind dat MIV/VIGS ongekende lyding veroorsaak in alle sektore van die gemeenskap in Zimbabwe, maar dat die impak daarvan groter is op vroue en kinders. Die lyding wat deur MIV/VIGS veroorsaak word, het onvermydelik vrae laat ontstaan met betrekking tot die vraag na betekenis. Hierdie vrae is dringend en wydversprei en veroorsaak dat mense hulle tot die Christelike verloof of na die Shona tradisies wend vir antwoorde rakende hulle lyding. Daar is gepoog om uit te vind hoekom Shona Christene hulle tot die Shona tradisie wend vir antwoorde op hierdie kwessie. Daar is gevind dat daar nie een enkele antwoord vir hierdie verskynsel bestaan nie, maar dat die soeke na betekenis eintlik 'n soeke na 'n Godsbeeld is wat betekenis sal verleen deur betrokke te wees in die eksistensiële werklikhede van mense binne die MIV/VIGS pandemie. Dit het tydens die studie duidelik geword dat die soeke na betekenis tydens die pandemie beide geloofsisteme tot so 'n mate bevraagteken het, dat Shona Christene hulle nie net tot die Shona tradisies gewend het nie, maar ook heen en weer en in en uit beweeg tussen die sisteme en steeds verward bly oor wie God is. Vir die Shona Christen word die dilemma dus 'n geloofskrisis, 'n persoonlike identiteitskrisis en 'n volgehoue soeke na betekenis. In die lig van hierdie verskriklike pandemie en in die soeke na betekenis tydens die MIV/VIGS pandemie, word die Sewendedagadventistekerk uitgedaag om hulle pastorale teologie op so 'n wyse te herinterpreteer en te herbewoord dat dit relevant is tot die ontdekking van 'n God wat vertrou kan word om betekenis aan lyding te gee.

Thesis (MTh (Practical Theology and Missiology))--University of Stellenbosch, 2011.<br>ENGLISH ABSTRACT: This study tries to examine the impact of microcredit on the lives of poor people. There are different views on microcredit as a powerful development tool regarding its success in developing the lives of the poor and, sometimes, these views are contradictory. However, poverty is a global issue; it is a problem that even the wealthiest nation is experiencing. In this scenario, a country like Zambia is facing a great challenge to alleviate or reduce poverty, because poverty is the cause of many problems, such as suicides, illiteracy, unemployment and diseases like depression, stress, etc. In order to control these diseases, poverty must firstly be controlled. At government, church and also at international level, many strategies are implemented daily to control poverty. Therefore, the purpose of this study is to observe what role microcredit is playing in poverty alleviation in Zambia. Zambia is a country that ranks below average on most social indicators within Central Africa. Its economic inequalities are enormous leaving indigenous Lusaka rural‘s population far behind. With this point of departure, this research aims to measure the impact of microcredit on indigenous poor people in a village situated in the poorest region of Zambia. Its purpose is to capture how the economic capacity has changed over time due to microcredits from a microfinance institution. In order to obtain a multi-dimensional picture of their situation, four additional related aspects are examined: the political capacity, social and human capital, and gender equality. In addition, a correlation analysis of the inter-relation between these aspects and the church is done. The results are two-sided and demonstrate no general correlation between time and economic capacity, nor among the four other aspects. The variables that increase with time are: the current construction of their houses, the quality of their clothes, and their political capacity. However, the reliability of the data is somewhat questionable. An ana-lysis of these contributes to the ongoing discussion on how to perform impact studies on microfinance institutions, as well as how different aspects influence each other.<br>AFRIKAANSE OPSOMMING: Hierdie studie poog om die impak van mikrokrediet op die lewens van arm mense te ondersoek. Daar is verskeie menings oor mikrokrediet as 'n magtige ontwikkelings-meganisme met betrekking tot die sukses daarvan in die ontwikkeling van armes se lewens, en hierdie menings is soms teenstrydig. Maar, armoede is 'n globale verskynsel; dit is 'n probleem wat selfs die rykste nasies ondervind. Hierdie senario, 'n land soos Zambië, ondervind tans 'n groot uitdaging om armoede te verlig of te verminder, want armoede veroorsaak baie probleme soos selfmoorde, ongeletterdheid, werkloosheid en siektes soos depressie, spanning, ens. Om hierdie siektes te beheer, moet armoede vir eers beheer word. Op regerings-, kerklike en ook internasionale vlak, word baie strategieë daagliks geïmplementeer om armoede te beheer. Daarom is die doel van hierdie studie om vas te stel watter rol mikrokrediet tans speel in armoede-verligting in Zambië. Zambië is 'n land wat laer as die gemiddelde beskou word op meeste van die sosiale aanwysers binne Sentraal-Afrika. Sy ekonomiese ongelykhede is ontsettend groot, wat die inheemse plattelandse Lusaka se bevolking ver agterlaat. Met hierdie vertrekpunt, beoog hierdie navorsing om die impak te meet van mikrokrediet op inheemse arm mense in 'n dorpie wat in die armste streek van Zambië geleë is. Die doel is om vas te stel hoe die ekonomiese kapasiteit verander het met verloop van tyd, te danke aan mikrokrediete van 'n mikrofinansiële inrigting. Om 'n multi-dimensionele beeld van hul situasie te verkry, word vier addisionele verwante aspekte ondersoek: die politieke kapasiteit, sosiale asook menslike kapitaal, en geslagsgelykheid. Daarby is 'n korrelasie-analise van die onderlinge verhouding tussen hierdie aspekte en die kerk gedoen. Die resultate is twee-sydig en toon geen algemene korrelasie tussen tyd en ekonomiese kapasiteit, of onder die vier ander aspekte nie. Die veranderlikes wat toeneem oor tyd is: die huidige konstruksie van hul huise, die kwaliteit van hul klere en hul politieke kapasiteit. Maar, die betroubaarheid van die data is in 'n mate twyfelagtig. 'n Analise hiervan dra by tot die deurlopende gesprek oor hoe om impakstudies op mikrofinansiële inrigtings te doen, en ook hoe verskillende aspekte mekaar beïnvloed.

Thesis (M.Div. (Practical Theology and Missiology))--University of Stellenbosch, 2007.<br>ENGLISH ABSTRACT: Identity refers to the beliefs and values, the lifestyles, character, style and history of a congregation. A person has an identity, so a congregation develops an identity which is in a very close association with its members, their circumstances and history. The Kwe San and their unique history and circumstances have contributed to their current identity. This identity also determines the way in which the ministerial praxis is tailored for a specific congregation and community. The Kwe San’s current context has a practical theological response which is contextually based. Their traditional free-roaming abilities have been limited by the Tsumkwe Constituency, a prior homeland. The various original social organizations which form an integral part of the Kwe San’s life within their System Two, forms an integral part of their current life. These aspects need to be taken into consideration when formulating a congregation’s ministerial praxis. Within this community the practicality of theological ecclesiology has become important. This is due to the change in context of the Kwe San. To have a better understanding of the present ministerial praxis I have incorporated the Gestalt theory principles which help us to address the current situation and also the System Theory, in order to understand the current contextual nature of the Kwe San people. Any form of a holistic ministerial approach requires that we understand the interdependence of people and nature. It also emphasizes the fact that we are all connected to one another and that the church needs to raise to the occasion and play its part within each segment of the community. It needs to be an active participant within different interdependent or interrelated parts within the society in which we interact with one another, interact with nature and interact with God.

Thesis (MDiv (Practical Theology and Missiology))--University of Stellenbosch, 2007.<br>Mission is probably one of the most visual acts which the church took upon herself and can even be seen as the factor which brought the church to being. Mission was through the ages very positive for the church but also very negative. Especially in the early twentieth century the church has undergone heavy confrontations. Throughout the twentieth century a massive paradigm shift took place. Mission took on a strong pastoral character, which again let to a change in character for pastoral care. Africa is seen as one of the most diverse continents regarding faiths, traditions and cultures. This diversity put a strong challenge on Mission and Pastoral care.

Thesis (DTh)--University of Stellenbosch, 1999.<br>ENGLISH ABSTRACT: This study argues that faith formation takes place when the tension between traditioning and reinterpretation is maintained. In Chapter 1 the state of affairs pertaining to faith formation is explored. A number of aspects of the crisis in faith formation in the church and society is stated: The need for forming values, the changing South African situation, the influence of Modernism and Post-Modernism, and the significant shift in the influence and membership of mainline churches. Starting from the various historical positions in the epistemological debate, Chapter 2 seeks an answer to the question: How do we come to reliable knowledge? Groome ascribes an important function to rationalism and experiential knowledge in the formation of faith. Three important guidelines for faith formation are distinguished in this chapter: a) The importance of active remembrance of tradition. b) The importance of engaging people as agent-subjects-in-relationship. c) The importance of mystery, art and poetry. The second question that is of historical importance in the debate on faith formation is: What is the formative influence of our social context? In Chapter 3 we review the historical debate on the context of faith formation. Here three more guidelines for faith formation are formulated: a) The importance of formation in a relating community b) The importance of transformation through social reconstruction c) The importance of immersion through mystery, art and poetry In Chapter 4 the outcome of the historic debate on faith formation is compared to the thoughts of Martin Luther and John Calvin on the teaching ministry of the church. The outcome of this comparison confirms that faith is formed in the tension field between traditioning and reinterpretation. In Chapter 5 the insights of the previous chapters lead to a constructive proposal that stresses the importance of the interdependence of the formative processes and calls for the facilitation of five faith formation processes. In this chapter the guidelines formulated in Chapters 2 and 3, the tensions between traditioning and reinterpretation, and teaching methods, are all integrated. This results in five movements. Linked to each of these movements a recommendation is made with regard to different educational methods.<br>AFRIKAANSE OPSOMMING: Hierdie studie betoog dat geloofsvorming plaasvind wanneer die spanning tussen tradisionalisering en herinterpretasie gehandhaaf word. In Hoofstuk 1 word die besonderhede wat te doen het met geloofsvorming, ondersoek. 'n Aantal aspekte wat krisisse in geloofsvorming in die kerk en gemeenskap tot gevolg het, word genoem: Die behoefte aan waarde-vorming, die veranderende Suid-Afrikaanse situasie, die invloed van Modernisme en Post-Modernisme, en die betekenisvolle verandering ten opsigte van die invloed en lidmaatskap van die vernaamste kerke. Vanuit verskillende historiese perspektiewe in die epistomologiese debat, soek Hoofstuk 2 'n antwoord op die vraag: Hoe verkry ons betroubare kennis? Groome ken aan sowel rasionalisme as ervaringskennis belangrike funksies toe. Drie belangrike riglyne vir geloofsvorming word in hierdie hoofstuk onderskei: a) Die belangrikheid van aktiewe herinnering van die tradisie. b) Die belangrikheid van die inskakeling van mense as agent-subjekte-in-verhouding. c) Die belangrikheid van misterie, kuns en poesie. Die tweede vraag van historiese belang in die debat oor geloofsvorming is: Wat is die vormende invloed van ons sosiale konteks? In Hoofstuk 3 gee ons 'n oorsig van die historiese debat oor die konteks van geloofsvorming. Hier word 'n verdere drie riglyne vir geloofsvorming omskrywe: a) Die belangrikheid van vorming in 'n gemeenskap gebasseer op verhoudings. b) Die belangrikheid van transformasie vir sosiale rekonstruksie. c) Die belangrikheid wat aan verdieping in misterie, kuns en poesie geheg word. In Hoofstuk 4 word die resultate van die historiese debat oor geloofsvorming vergelyk met die gedagtes van Martin Luther en Johannes Calvyn oor die kategese van die kerk. Die resultaat van hierdie vergelyking bevestig dat geloof in die spanningsveld tussen tradisionalisering en herinterpretasie gevorm word. In Hoofstuk 5 lei die insig van die vorige hoofstukke tot 'n konstruktiewe voorstel wat die belangrikheid van interafhanklikheid van die vormende prosesse beklemtoon en die fasilitering van die vyf vormende prosesse vereis. In hierdie hoofstuk is die riglyne wat in Hoofstuk 2 en 3 geformuleer is, die spanning tussen tradisionalisering en herinterpretasie, onderrigmetodes, alles tot 'n geheel saamgevoeg. Hiervolgens is daar vyf bewegings. By elk van hierdie bewegings is 'n aanbeveling oor die verskillende onderwysmetodes gedoen.

Thesis (PhD)--Stellenbosch University, 2013.<br>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.<br>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 (PhD)--Stellenbosch University, 2013.<br>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.<br>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 (Practical Theology and Missiology))--University of Stellenbosch, 2009.<br>AFRIKAANSE OPSOMMING: “First, the church isn’t ours; it’s God’s. And second, it isn’t ours; it’s us” (McLaren 2000:7). Wat ook al van die Kerk gesê word, hoe ons as Kerk funksioneer en leef – dit moet altyd gedoen word met hierdie woorde van McLaren in gedagte. Die gesindheid waarmee ons na mekaar kyk en met mekaar verskil is juis dit wat vertel van ons volwassenheid in Christus. “Die kriterium waarmee julle oordeel, sal ook vir julle self gebruik word” (Matteus 7:2)1. Gelowiges vanuit verskillende kerklike agtergronde, met verskillende dogmatiese tradisies en oortuigings, aanbid en dien die Here saam in 'n geloofsgemeenskap sonder enige teologiese spanning. Terwyl daar ruimte gebied word vir verskeie denkrigtings en elkeen se eie pad met God gebied word, gaan dit vir elke gelowige om 'n verhouding met God deur Jesus Christus en die leiding van die Heilige Gees. Verder gaan dit oor verhoudings tussen medegelowiges en 'n missionale praksis2 in die gemeenskap. Volgens Barna verlaat miljoene gelowiges die denominasies en tradisionele gemeentes (2005:11) omdat hulle gefrustreerd geraak het met die beheer binne die onbuigbare mensgemaakte strukture, sisteme en tradisies. Die bedanking van 'n paar honderd gelowiges vanuit die hoofstroom denominasies, net in George alleen, waaronder daar 'n hele aantal voltydse werkers, kerkraadslede en aktiewe lidmate is, maak dit nodig dat die tradisionele manier van kerkwees heroorweeg word. Die Kerk 24/7-beweging wat ontstaan het rondom predikante met Pinkster en Gereformeerde agtergronde, bied 'n geloofsgemeenskap vir dié wat saam met Barna se miljoene, die denominasies verlaat het. Die Beweging besef dat dit deel is van 'n postmoderne omgewing waarin die Kerk besig is om te verander. Hierdie beweging is deel van die Ontluikende Kerk as fenomeen en nie as 'n organisasie wat deur sekere “emergants” of enige iemand anders gelei word nie. Hierdie studie beskryf die Ontluikende Kerk soos veral deur die oë van Barna, Gibbs & Bolger, en McLaren gesien. Dit omskryf ook die ondervindinge en betrokkenheid van veral drie predikante, Breedt, Badenhorst en Potgieter wat saam met ander gelowiges op soek is na God se wil vir die Kerk in 'n postmoderne omgewing. Gedurende die bestaan van drie en 'n half jaar het nog agt ander predikante en voltydse werkers vanuit die Charismatiese, Pinkster en Gereformeerde agtergronde betrokke geraak en is deel van die vorming van die huidige bedieningspraktyk van die Kerk 24/7-beweging. Die antwoorde van die respondente werp meer lig op die redes waarom die betrokke gelowiges hul denominasies en gemeentes verlaat het om hulle saam met ander wat dieselfde oortuigings deel, te “fellowship” en die Here dan so te dien. Hierdie kwalitatiewe studie is die navorser se bydrae om die siening en belewenis van die postmoderne Christen se kerklike ervarings binne sy leefwêreld te beskryf. Die ontstaan van die Kerk 24/7-beweging is volgens die navorser 'n antwoord op die behoefte van talle gelowiges om die Here buite die tradisionele kerkstrukture en sisteme te dien.<br>ABSTRACT: “First, the church isn’t ours; it’s God’s. And second, it isn’t ours; it’s us” (McLaren 2000:7). Whatever is said about the Church, how we function as the Body of Christ and how we approach the future, must always be done with McLaren’s quote in mind. The attitude with which we differ from each other, will always point to our maturity in Christ. “For in the way you judge, you will be judged; and by your standard of measure, it will be measured to you” (Matthew 7:2). Believers from different spiritual backgrounds and convictions fellowship together in a faith community without any theological tension. While the focus is on a relationship with God through the Holy Spirit, each person is allowed to minister as he or she feels led by the Holy Spirit. What is very important, is the relationship amongst fellow believers and a missional praxis within the community. According to Barna, millions of believers leave the denominations and traditional congregations because of the control within the human-made systems and structures. In George alone a few hundred believers, of which quite a number were full-time workers, left the mainstream denominations in the past four years. This definitely calls for a reconsidering of the traditional way of doing church. The Church 24/7 movement, which was started by pastors from Pentecostal and Reformed backgrounds, offers a faith community to those who left their congregations just as Barna’s millions. The Movement realizes that it finds itself in a postmodern environment where the church is constantly changing. The Church 24/7 movement forms part of the Emerging Church as phenomenon and is not an organization led by the emergants like Brian McLaren or any other leader. This study describes the Emerging Church as chiefly seen through the eyes of Barna, Gibbs & Bolger and McLaren. It also emphasizes the experiences and involvement of Breedt, Badenhorst and Potgieter who started the Movement together with fellow believers. During the past three and a half years, eight other Ministers and full-time workers from the Charismatic, Pentecostal and Reformed backgrounds became part of the exciting development of this ministry which day by day unfolds through the Holy Spirit’s inspiration. The answers given by the respondents help us to understand why believers left their traditional congregations to spontaneously get involved with this new way of thinking about God’s Church. This qualitative study is the contribution of the researcher to describe the experience and perception the postmodern Christian have of church life within this world. According to the researcher the rise of the Church 24/7 movement is an answer to the believers who long to serve God without the traditional church structures and systems.

Thesis (MPhil (Religion and Culture) (Practical Theology and Missiology))--University of Stellenbosch, 2010.<br>ENGLISH ABSTRACT: Green spirituality as found in popular media such as films can be used to develop an ecological ethic in theological reflection and praxis and serve as a platform in a multi-sectoral and multi-pronged response to the ecological crisis. By examining the films Avatar, Emerald Forest, Dances with Wolves, The Day the Earth Stood Still, and the animated films of Hayao Miyazaki, ecological and spiritual themes can be drawn from the text and applied as contemporary examples of 'green spirituality'. In the first chapter I articulate and describe the research problem, whether green spirituality is found in popular media and if so, could it be used to develop an ecological ethic in theological reflection and praxis. This discussion includes the aims of the study and the description of the research methodology used in the study, as well as the delimitations of the study. In the second chapter I define some of the key terms: spirituality, green spirituality, ecological crisis, ecological ethic, and present a brief overview of the theoretical concepts, ecofeminism, and deep ecology, within whose context this study takes place. This chapter will include the literature survey that informs this study. In the third chapter I present the data, namely the green spirituality found in media such as the films Avatar, Emerald Forest, Dances with Wolves, The Day the Earth Stood Still, and the films of Hayao Miyazaki. The films are summarised and evaluated according to the green spirituality and ecological themes presented. Four signifiers are identified to be present in the films: visual, cognitive, spiritual and communal. In the fourth chapter I present my interpretation of the data, as informed by scholarly sources, and also describe the relevance of the data in the faith traditions and the positions taken by faith traditions with regards to the ecological crisis. I also present some practical suggestions for responses in theological praxis. In chapter five I present my conclusion.<br>AFRIKAANSE OPSOMMING: 'Groen spiritualiteit', soos gevind in populêre media soos films kan gebruik word om 'n ekologiese etiek in teologiese refleksie en praxis te ontwikkel en kan dien as 'n platform in 'n multi-sektorale en multi-fokus reaksie op die ekologiese krisis. Deur die films Avatar, Emerald Forest, Dances with Wolves, The Day the Earth Stood Still, en die films van Hayao Miyazaki te ondersoek, kan ekologiese en spirituele temas onderskei word en toegepas word as kontemporêre voorbeelde van 'groen spiritualiteit'. In die eerste hoofstuk noem en beskryf ek die navorsingsprobleem, naamlik die moontlikheid om groen spiritualiteit wat te vinde is in die populêre media soos films, te gebruik om 'n ekologiese etiek te ontwikkel in teologiese refleksie en praxis. Hierdie bespreking sluit die doelwitte en beperkings van die studie in en beskryf die navorsingsmetodologie wat gebruik word. In die tweede hoofstuk gee ek 'n paar definisies van sleutel begrippe: spiritualiteit, groen spiritualiteit, ekologiese krisis, ekologiese etiek, sowel as 'n kort oorsig van die teoretiese konsepte soos ekofeminisme en 'deep ecology' waarin die studie omraam. Hier sluit ek in wat ek verstaan onder die sleutel konsepte om die studie te definieër binne die raamwerk van die navorsing. Hierdie hoofstuk sluit die literatuur oorsig in. In die derde hoofstuk gee ek die data, naamlik die groen spiritualiteit gevind in populêre media soos die films Avatar, Emerald Forest, Dances with Wolves, The Day the Earth Stood Still, en die films van Hayao Miyazaki. Die films word opgesom en ge-evalueer volgens die groen spiritualiteit en ekologiese temas teenwoordig. In die vierde hoofstuk beskryf ek my interpretasie van die data, soos voorgestel ook deur geleerde bronne en die geloofstradisies. Ek maak ook 'n paar praktiese voorstelle in teologiese praxis. In hoofstuk vyf gee ek my gevolgtrekking.

Thesis (MTh)--Stellenbosch University, 2012.<br>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.<br>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, 2014.<br>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.<br>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.

With the publication of his tract Christian Devotedness in 1825, Anthony Morris Groves joined a growing network of Protestants in the United Kingdom who aspired to follow the teaching of Christ and the example of his apostles in a more literal fashion than was common in the churches of their day. Seceding from the Anglican communion in 1828, he adopted a consciously non-denominational identity. With little interest in buildings, services, finances, organisation, training or ceremony, he developed an essentially primitivist ecclesiology, regarding the principles and practice of the early churches in the New Testament as a model to be followed by every generation. A number of Groves's closest friends became leading figures in circles soon to be known as Brethren, or Plymouth Brethren. After leaving Britain in 1829, his ongoing influence in this movement was mediated largely through his brother-in-law George Mtiller, and is reflected in the principles adopted by the latter in his church leadership and in his support of missionaries for more than half a century. One of those influenced by Miiller was the young Hudson Taylor, whose financial support during his early years came almost entirely from Groves's personal friends among the Brethren. It was overseas that Groves himself spent most of his adult life, and in India that we see the clearest practical outworking of his ecclesiology in a cross-cultural context. Identifying weaknesses in existing missionary institutions, he offered an alternative strategy for appointing missionaries, creating churches, maintaining practical unity and stimulating indigenous leadership. His missiological ideas stand in contrast to the consensus of his day, and also to the methods of indigenisation advocated some fourteen years later by Henry Venn and Rufus Anderson. Indeed, he might be described as the first major primitivist among mission strategists, and as such was an early forerunner of Roland Alien. Groves encouraged young Indian Christians to ignore Western church tradition and to follow, as closely as possible, the teaching and practice of Christ and his apostles. He advocated the liberty of indigenous Christians to take responsibility without reference to foreign organisations, the freedom of missionaries and Indian believers to seek guidance and provision directly from God, the sending of evangelists by congregations, the gathering of converts into new congregations, the development of local leadership in the course of active Christian service, and the partnership of industrialist and evangelist in frugal living &quot;by faith&quot; for the extension of the gospel. He viewed education, commerce and medicine as aids to evangelising rather than civilising. Above all, Groves wished to simplify the missionary task of the Church. Where his contemporaries envisaged the creation by one institution (a foreign mission) of another institution (a national church), he drew no distinction between mission and church. And rather than projecting an eventual shift from foreign government, support and propagation to self-government, support and propagation, he would start with no organised government, support or propagation at all, expecting these to develop naturally as local believers helped one another develop their own spiritual abilities and ministries. With no organisation to oversee, no buildings to maintain, no salaries to pay, his emphasis from the start was on the freedom of local converts to meet together without foreign supervision, and to preach the gospel to their own people without being trained, authorised or paid to do so. The influence of Groves on his own and subsequent generations has been seriously underrated. This may be attributable partly to the opposition he encountered during his own lifetime, partly to the commercial failures that clouded his final years, and partly to the inaccessibility of his own writings and works about him. Described twenty years ago as a &quot;neglected missiologist&quot;, and largely unknown today, his significance might seem somewhat negligible, but to Groves we can trace back ideas that stimulated the birth of a new generation of missions following what have been called &quot;faith principles&quot;. These included Brethren initiatives in many countries in addition to numerous interdenominational &quot;faith missions&quot; inspired by the example of Hudson Taylor. With some justification, Groves has been called the &quot;father of faith missions&quot;. Nevertheless, his idea of using the New Testament as a practical manual of missionary methods was taken up with greatest effect not by Anglo-American missionaries but by the leaders of some remarkable indigenous movements. Notable among these was his own disciple John Christian Arulappan and, at a later date, Bakht Singh and Watchman Nee, all of whom had direct or indirect links with him. Our research concludes that the primitivist missiology of Anthony Norris Groves exerted a significant radical influence on Protestant mission in the nineteenth century, and indeed to the present day, for his ideas find many points of contact with current missiological thinking.