Rozprawy doktorskie na temat „Practical theology”

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

Thesis (MPA (Public Management and Planning))--University of Stellenbosch, 1999.
130 leaves single sided printed, preliminary pages i-x and numbered pages 1-75 includes bibliography and digitized at 300 dpi (OCR), used Bizhub 250.
ENGLISH ABSTRACT: The basic premise of this study is that a curriculum for Theology and Community Development would provide theological institutions with a social purpose in their theological education program. This is necessary for the Church's involvement in social transformation, particularly in the South African context with its alarmingly ever-increasing proportions of unemployment, poverty, violence and crime. The research attempts to provide, as an outcome, theological institutions with a social development purpose by means of curriculum design. The reason for this is based on the conviction that the Church as a community-based organisation, particularly amongst the marginalised poor, can be an effective vehicle for community development. This is due to the Church's Biblical commission and commitment to the poor, its capacity, in terms of resourcefulness, viz. its members and capital, its understanding and experience of social realities and the holistic nature of its activities. The design of the curriculum is aimed at unlocking the Church's resources and building its capacity to become an agent or catalyst for substantial people and societal development. It is presupposed in the study that the Church, although it has a long history of mission and diaconic work, is more and more lacking in capacity to meet the challenges and need of the post-modern society and subsequently cannot effect social transformation - yet it undoubtedly has the potential. The reason for this incapacity can be ascribed to the nature of theological training, which has as a ministerial-formation model a managerial approach to organisation and maintenance of congregational ministry from inside the institutional structure. As the Church finds itself confronted with enormous community needs, the leaders feel inadequate to deal with the "demo-crisis" of society for there is little in their seminary background that could have prepared them to equip the members for ministries incorporating community development. It is argued in this study, based on an analysis of the Church as a community called by God, the essence of community development and the people-centred participatory development process, that the Church as a community-based organisation is essentially best served in effecting social change by orientating itself according to the people-centred participatory development approach. This approach is embedded in the theoretical assumptions of the Humanitarian school of thought combined with the Social Development school. In theological education a new theological paradigm in which theory re-orientates itself to a "new paradigm of humanity" is inevitable. According to this paradigm, the Church should align itself with the humanitarian focus of development because development is ultimately about a new vision for society, about a new humanity, empowerment of the people to experience full life as given by God in full respect of creation. Only in developing a theological understanding of development and in assisting to equip people for development, will it be able to answer to its calling - will it continue the process which was started by God in creating the Church as the "first fruits" of the new humanity. A curriculum for Theology and Community Development, based on the challenges of development, the sources of theology in the teaching tradition of the Church, the realities of the South African context and the principles of the People-centred Participatory Development Approach is designed to empower the Church to be an effective agent and/or catalyst for social transformation, particularly in South Africa.
AFRIKAANSE OPSOMMING: Die basiese uitgangspunt van hierdie studie is dat 'n kurrikulum vir Teologie en Gemeenskapsontwikkeling teologiese instellings sal voorsien met 'n sosiale doelwit in hul teologiese opvoedingsprogram: Dit is noodsaaklik vir die Kerk se betrokkenheid by sosiale transformasie, veral wat die Suid-Afrikaanse konteks aanbetref met sy ontstellende, steeds toenemende, mate van werkloosheid en die daarmee gepaardgaande spiraal van armoede, geweld en misdaad. Die navorsing voorsien as uitkoms, aan teologiese instansies 'n sosiale ontwikkeling doel deur middel van kurrikulumontwerp. Dit is gebaseer op die oortuiging dat die Kerk as 'n gemeenskaps-gebaseerde organisasie, in besonder onder die gemarginaliseerde armes, 'n effektiewe instrument kan wees vir gemeenskapsontwikkeling, gebasseer op die Kerk se Bybelse opdrag en toewyding aan die opheffing van die arme, sy verstaan en ondervinding van sosiale werklikhede en die holistiese natuur van sy aktiwiteite. Die kurrikulum is gemik op die ontsluiting van die Kerk se bronne en die bou van sy kapasitiet sodat die Kerk 'n effektiewe agent of katalisator van substantiewe mense- en sosiale ontwikkeling kan wees. Dit word in hierdie studie op grond van onderhoude en verslae voorveronderstel dat die Kerk, alhoewel hy 'n lang geskiedenis van Sending en Diakonie het, nie paraat is en nie die kapasiteit het om die uitdagings en nood van die post-moderne samelewing volgens die vereistes van sosiale transformasie die hoof te bied nie en gevolglik nie sosiale transformasie kan bewerkstellig nie. Dit terwyl die Kerk ongetwyfeld die potensiaal het. Die rede vir hierdie onvermoë kan herlei word na die Kerk se teologiese opleiding, wat as opleidings model 'n bestuursbenadering tot organisasie en instandhouding van gemeente bediening van binne die institusionele strukture het. Terwyl die Kerk gekonfontreer word met enorme gemeenskapsbehoeftes, voel die leiers onbevoeg om die demo-krisis te hanteer omdat daar baie min in hul teologiese opleiding was wat hulle kon voorberei om die lidmate vir bediening toe te rus wat gemeenskapsontwikkeling insluit. Dit word in hierdie studie geargumenteer, gebaseer op 'n analise van die Kerk as 'n alternatiewe gemeenskap geroep deur God en die wesenlikheid van gemeenskapsontwikkeling binne die verskillende benaderings in die ontwikkelingsproses, dat dit die Kerk as 'n gemeenskaps-gebaseerde organisasie wesenlik die beste sal baat indien dit sosiale verandering wil bewerkstellig om sigself volgens die mens-gesentreerde deelnemende,ontwikkelingsbenadering te orienteer. Hierdie benadering is ingebed in die teoretiese beginsels van die Humanitere Skool gekombineer met die Sosiale Ontwikkelingskool. 'n Nuwe teologies paradigma vir teologiese opvoeding waarin die teorie sigself herorienteer word tot 'n "nuwe paradigma van humaniteit" is onvermydelik. Dit word volgens hierdie paradigma op grond van eksegetiese studie voorveronderstel dat die Kerk erns maak met ontwikkeling omdat ontwikkeling uiteindelik gaan om 'n nuwe visie ten opsigte van die samelewing, 'n nuwe humaniteit - omdat dit gaan oor die bemagtiging van mense om die volle lewe met volle verantwoordelikheid teenoor die skepping te beleef wat deur God gegee is. Slegs deur 'n teologiese begrip van ontwikkeling te ontwikkel en deur saam te werk met ander instansies om mense toe te rus vir ontwikkeling, sal die Kerk in staat wees om waarlik te beantwoord aan sy roeping - sal dit die proses voortdryf wat deur God begin is toe Hy die Kerk as die "eerste vrugte" van die nuwe humaniteit in die lewe geroep het. Vir hierdie doel word die kurrikulum vir Teologie en Gemeenskapsontwikkeling ontwerp, gebaseer op die uitdagings van ontwikkeling, die bronne van teologie in die onderwys-tradisie van die Kerk, die realiteite van die Suid-Afrikaanse konteks en die beginsels van die Mens-gesentreerde Deelnemende Ontwikkelings benadering - om die Kerk te bemagtig om 'n effektiewe agent en/of katalisator vir sosiale transformasie, besonders in Suid-Afrika te wees.

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

Thesis (M. Th.)--University of Stellenbosch, 2006.
CONCLUSION: Everyone of us who call ourselves Christians are faced with the perplexing questions with regard to the church’s self understanding and how that is interconnected and related to culture. We either ignore these questions, or we seek to work out what that means in an ever changing and dynamic world. McLaren has sought to do this and for this he must be commended. Although throughout this work one might feel that in my evaluation I have been too generous, or that I have tempered my criticism where others would have felt I could have been more critical, I am still convinced that anyone who is at least asking these questions is worthy of respect and only tempered criticism. My bias of course is obvious as McLaren’s work has helped me make sense of my world and the nature of church. Despite this I have shown throughout where I believe McLaren might be lacking or where he could be placing more focus. I have also shown where I believe much of his early work was skewed in certain directions and how over time his perspectives have become more rounded and holistic. Of course I have been liberal in my praise for many of the areas where I believe he is doing well. I have attempted to capture the core of McLaren’s practical theology by utilizing Hendrick’s practical theological methodology. This has helped us get to grips with his view of God and Church, the nature and interpretation of global and local cultural contexts and how we discern our practice in tension with tradition and scripture. We have also been able to explore McLaren’s views of the kingdom and transforming action within society. The future of the Church has demanded such a discussion and will always require such a conversation into the future. My hope has been that by understanding the core of McLaren’s theology the benefit would be both personal and corporate. Personal in the sense that I would be challenged and informed in my own praxis as I wrestle with personal concerns around culture and ecclesiology. Corporate in that others who are facing similar challenges would be able to dialogue with McLaren in a way that will be helpful and informative for those dealing with the same questions I am. I believe that McLaren’s work is vital for this process and for the health of the church and the world.

Thesis (MTh)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: Pastors and congregations need to communicate the faithfulness and care of God within the real life contexts of the communities that they are a part of. The problem is that pastoral theology has been predominantly linked to individual psychology rather than to theory that facilitates a specifically Christian care for whole communities. This study asks how pastors can engage with the concrete realities of their communities, caring for real and practical needs, within the context of the specifically Christian focus of the Gospel. The chief goal is to make a clear contribution to the way in which Community Pastoral Care is thought about and carried out. This is a contribution that encourages engagement with the needs of the communities together with the Gospel. This requires a methodology that involves interdisciplinary understanding, calling for a hermeneutical study. The study engages firstly with Systems Theory, gaining an understanding of the way in which communities and groups function and change. Linked to this is the study of Communicative Action and Social Constructionism, these contribute understanding of the way in which communication functions within the community system. Thirdly, a study of Community Psychology, including Social Capital, emphasises the importance of focusing on the relationships within the community. Community care in this context is predominantly care for relationships and communication within the community. This includes the understanding that problems form within the relationships that make up the community, rather than individuals within the community. It also places the focus of care on building strengths rather than fixing pathologies. The specif cally Christian character of Community Pastoral Care is given through a study on sin/evil, the gospel and revelation. Th is introduces the action and communication of a faithful God. Community Pastoral Care is seen to incorporate the revelation of the Kingdom of God and its blessings, as well as the possibility of a direct relationship with Him that transforms the life of the community and individuals. Semi-structured interviews, with a small selection of pastors, give an empirical aspect to the study. This helps to ground the study in the actual experiences of pastors, giving a chance for their experience to add to and engage the theory study. The first two theory chapters suggest that the key to community care is developing positive relationships between the parts of the system. With the introduction of a relationship with a faithful God, the understanding of care expands. Revelation of His Kingdom, and the changed relationships that it brings, transforms the earlier Communicative Action into both an expression of and a communication of a faithful God and the promise of His Kingdom. What is concluded is that Community Pastoral Care is primarily the revelation of God to the community. This is carried out through relationship with the congregation including, and guided by, the ministry of the pastor. This is a Pastoral Care that is less about technique and more about mutual relationships of trust and open, positive communication with God, the congregation and the community.
AFRIKAANSE OPSOMMING: Predikante en gemeentes moet die trou en sorg van God kommunikeer binne die werklike lewens kontekste van die gemeenskape waarvan hulle deel is. Die probleem is dat pastorale teologie grootendeels verbind is aan individuele sielkunde eerder as teorie wat ‘n spesifi eke Christelike sorg vir hele gemeenskape fasiliteer. Hierdie studie vra hoe predikante kan betrokke raak by die konkrete realiteite van hulle gemeenskape en soedoende werklike behoeft es praktiese kan aanspreek binne die raamwerk van die spesifi ek Christelike fokus van die evangelie. Die hoefdoel is om ‘n duidelike bydrae te maak aan die teorie en praktyk van Gemeenskapspastoraat. Dit vra ‘n metodologie wat interdisiplinêr en hermeneuties van aard is. Hierdie studie gebruik eers Sisteem Teorie om te analiseer hoe groepe funksioneer en verander. In verband hiermee word die studies van Kommunikatiewe Aksie en Sosiale Konstruksie gebruik om te verstaan hoe kommunikasie funksioneer binne die gemeenskapsisteem. Derdens, word die lens van Gemeenskapssielkunde, veral die konsep van Sosiale Kapitaal, gebruik om die belang van verhoudings binne die gemeenskap te beklemtoon. Gemeenskapsorg in hierdie konteks is hoofsaaklik die sorg van verhoudings en kommunikasie binne die gemeenskap. Daaruit word daar geargumenteer dat probleme in die verhoudings binne die gemeenskap ontstaan eerder as in die individuë wat die gemeenskap vorm. Dit plaas die fokus van sorg op die uitbou van dít wat werk eerder as op die herstel van patologieë. Die besonder Christelike karakter van Gemeenskapspastoraat word uitgelig deur ‘n studie van sonde/ kwaad, die evangelie en openbaring. Dit stel die aksie en kommunikasie van ‘n getroue God voor. Gemeenskapspastoraat sluit in die openbaring van die konninkryk van God en die seëninge daarvan, sowel as die moontlikheid van ‘n direkte verhouding met Hom wat die lewe van die gemeenskap en die individu transformeer. Gedeeltelik-gestruktureerde onderhoude, met ‘n klein steekproef van predikante, het ‘n empiriese komponent aan die studie verleën. Dit help om die studie in die werklike ervaring van predikante te fundeer sodat hulle ervaringe in verband met die teorie gebring kan word. Die eerste twee hoofstukke stel voor dat die sleutel tot gemeenskapssorg is om positiewe verhoudinge te bou tussen die verskillende dele van die sisteem. Met die introduksie van ‘n verhouding met ‘n getroue God, word die verstaan van sorg uitgebrei. Die openbaring van sy Konninkryk, en die veranderde verhoudinge wat dit bring, omskep die vroeër kommunikatiewe aksie na ‘n uitdrukking van en kommunikasie van ‘n getroue God en die beloft e van sy Konninkryk. Die gevolgtrekking word gemaak dat Gemeenskapspastoraat primêr die openbaring van God tot die gemeenskap is. Dit word uitgedra deur die verhouding tussen God en die gemeente, insluitend en gelei deur die bediening van die predikant. Dit is dan ‘n soort pastoraat wat minder oor tegniek en meer oor getroue verhoudings en oop, positiewe kommunikasie met God, die gemeente en die gemeenskap gaan.

What does holiness mean to British Methodists in the twenty-first century? This thesis describes holiness from the perspective of a presbyter and over 100 participants from a Methodist church that journeyed together to discover what it means to be holy. Guided by Theological Action Research, the thesis outlines formal and normative theologies of holiness. ‘Relating to God’ is presented as a key hermeneutical phrase, showing that holiness begins with God, flows from God and flows through those who are responding to God’s love for the world. Yet when this theology was explored with participants diverse forms of welcome and resistance were encountered. These responses are presented and analysed in accounts of espoused and operant theologies. They showed that holiness is pursued in the complexity of real embodiment and everyday relationships. The author therefore argues that holiness is best understood when not generalised but rooted in a time, among a people and in their place. From a Christian perspective the whole of humanity is called to journey in holiness. This thesis contends that it is Methodism’s vocation to highlight this journey in the church and in the world, and concludes with practical suggestions for the Methodist Church of Great Britain.

This submission for a PhD by Published Work contains a selection of my published work from the period 2002-2012. The submission demonstrates my contribution in the field of practical theology to the quest to find a critical space in the dialectic between tradition and experience. The motor of my work has been the varied character of my context, and the discovery within that context of critical spaces to reflect upon its diversity. The publications are divided into three groups. The first outlines and explores the features of this foundational dialectic, with particular emphases on feminist theology and on the Bible. The second discusses and disseminates my pioneering work in developing the Professional Doctorate in Practical Theology, through a pedagogy in which this dialectic is illuminated. The work on the Professional Doctorate programme, which began in 2003 with the first student intake in 2006, constitutes the professional and practical context in which the majority of the publications submitted have been written. The third group of publications identifies the contribution which my research on John Ruskin’s interpretation of the Bible makes to our understanding of Ruskin and to the discipline of practical theology. The work on Ruskin includes the discovery and discussion of unpublished lectionary annotations and diary material, and analysis of these, both in order to demonstrate the ongoing significance of the Bible to Ruskin, and to understand and categorise Ruskin's biblical interpretation. Ruskin offers an analogue to the contemporary dialectic between experience and text/tradition/Bible. Through this exploration an innovative argument is made for the use of an historical figure in the work of practical theology. Conceptualising the pedagogical philosophy and practice of the Professional Doctorate is inextricably entwined with the research on Ruskin, and together they have given shape and form to the finding of a critical space.

This submission for a PhD by Published Work contains a selection of my published work from the period 2002-2012. The submission demonstrates my contribution in the field of practical theology to the quest to find a critical space in the dialectic between tradition and experience. The motor of my work has been the varied character of my context, and the discovery within that context of critical spaces to reflect upon its diversity. The publications are divided into three groups. The first outlines and explores the features of this foundational dialectic, with particular emphases on feminist theology and on the Bible. The second discusses and disseminates my pioneering work in developing the Professional Doctorate in Practical Theology, through a pedagogy in which this dialectic is illuminated. The work on the Professional Doctorate programme, which began in 2003 with the first student intake in 2006, constitutes the professional and practical context in which the majority of the publications submitted have been written. The third group of publications identifies the contribution which my research on John Ruskin’s interpretation of the Bible makes to our understanding of Ruskin and to the discipline of practical theology. The work on Ruskin includes the discovery and discussion of unpublished lectionary annotations and diary material, and analysis of these, both in order to demonstrate the ongoing significance of the Bible to Ruskin, and to understand and categorise Ruskin's biblical interpretation. Ruskin offers an analogue to the contemporary dialectic between experience and text/tradition/Bible. Through this exploration an innovative argument is made for the use of an historical figure in the work of practical theology. Conceptualising the pedagogical philosophy and practice of the Professional Doctorate is inextricably entwined with the research on Ruskin, and together they have given shape and form to the finding of a critical space.

Thesis (MTh (Practical Theology))--University of Stellenbosch, 2010.
ENGLISH ABSTRACT: The aim of this thesis is to encourage the renewal of Korean preacher‘s piety and spirituality within the Reformed tradition. Although a large number of studies have been carried out on Christian prayer, little is known about the connection between prayer and preaching in Reformed theology. In the Korean context, most preachers have been trained in the Pentecostal tradition. Therefore, the Reformed churches Korea have requested that instructions on prayer from notable theologians in history be introduced to preachers to help restore spiritual balance to the biblical preaching of Korean Reformed ministers. Reformed preachers should not follow the secular mind and worldly academic style; therefore, the study is concerned with recovering the biblical spirituality of the preacher and the congregation in Korean Christianity. It is argued that the Korean church needs to strive to rediscover and recover the Reformed church‘s long tradition of communication and prayer. The revival in the Korean church was not a Reformed theological revival because it was characterized by the Pentecostal movement and for a long time the Korean church has had a concept of traditional religious spirituality. For true revival to take place in the Reformed Church in Korea, the church needs to forge a new agenda that is rooted in and that emphasizes biblical prayer. To accomplish the aforementioned goal, it is suggested that the prayers of Jesus and an exposition of the Lord‘s Prayer in the Reformed theological traditions be given greater attention. Jesus emphasized the importance of the Lord's Prayer to his disciples and it stands as the capstone of Jesus' prayer life, which he shared with us. Accordingly, a preacher must pray enthusiastically and communicate with God continually. The spirituality of both the preacher and the congregation is crucial in modern churches. Therefore, our spiritual foundation must be organized on biblical, historical, theological research in a way that would encourage not only the preachers but also the congregation members to be enthusiastic in prayer before God. Today‘s theological discourse should be able to engage with classical (Reformed theological) literature or instructions on prayer, and the present investigation is an attempt to look back to those classical instructions as a most meaningful starting point to overcome the spiritual difficulties in Korean churches.
AFRIKAANSE OPSOMMING: Die doel van hierdie tesis is om hernuwing van Koreaanse predikers se godsdienstigheid en spiritualiteit binne die Gereformeerde tradisie aan te moedig. Hoewel vele studies reeds onderneem is oor Christelike gebed, bly kennis oor die konneksie tussen gebed en prediking binne die Gereformeerde teologie, gebrekkig. In die Koreaanse konteks is die meeste predikers opgelei in die Pinkster-tradisie. Daarom het die Gereformeerde kerke in Korea 'n pleidooi gelewer dat opleiding in gebed deur gerekende teoloë, toegevoeg word in hul opleiding, om predikers te help om 'n geestelike balans te handhaaf in hul bybelse prediking. Gereformeerde predikers behoort nie die sekulêre gedagtegang en wêreldse akademiese styl aan te hang nie; hierdie studie is gemoeid met die herwinning van bybelse spiritualiteit van die prediker en die gemeente in die Koreaanse Christendom. Daar word geargumenteer dat die Koreaanse kerk moet streef om die Gereformeerde kerk se lang tradisie van kommunikasie en gebed te herontdek en herwin. Die oplewing in die Koreaanse kerk was nie 'n Gereformeerde teologiese oplewing nie maar is gekenmerk deur die Pinkster-beweging, wat vir 'n lang tyd die Koreaanse kerk se opvatting omtrent tradisionele religieuse spiritualiteit onderlê het. Die kerk benodig 'n nuwe agenda, gewortel in bybelse gebed vir ware herlewing om plaas te vind in die Gereformeerde kerk in Korea. Om hierdie doel te bereik, word dit voorgestel dat die gebede van Jesus en 'n uiteensetting van die Ons Vader-gebed in die Gereformeerde teologiese tradisies dieper bestudeer word. Jesus het die belang van die Ons Vader-gebed beklemtoon teenoor sy dissipels, en dit verteenwoordig 'n hoeksteen van sy gebedslewe, wat ook ons nalatenskap is. Vervolgens moet 'n prediker geesdriftig kan bid en voortdurend in kommunie kan tree met God. Die spiritualiteit van beide die prediker en die gemeente staan sentraal binne moderne kerke. Daarom moet ons spirituele fondasie onderleg word deur bybelse, historiese, teologiese navorsing op 'n manier wat beide predikers en gemeentes sal lei tot geesdriftige gebed teenoor God. Hedendaagse teologiese diskoerse moet in gesprek tree met klassieke (Gereformeerde teologiese) literatuur of gebedsopleiding, en die huidige studie bied 'n poging om terugskouend te besin oor die klassieke opleiding, as die mees beduidende vertrekpunt om spirituele vraagstukke in Koreaanse kerke op te los.

Thesis (MTh (Practical Theology and Missiology))--University of Stellenbosch, 2010.
ENGLISH ABSTRACT: The Korean Protestant Church has witnessed some conflicting views regarding theological issues as well as important socio-political events between conservatism and liberalism from the early mission era up to recent times. This discord has obviously been reflected in their preaching. Specifically, their application in preaching has shown a tendency of practicing eisegesis on the text under the influence of social and political ideologies, and traditional religions. In its method of application, the Korean Protestant Church has made use of the imperative, indicative, and instructive styles. The purpose of this thesis is to suggest the use of various relevant applications, which take into account the biblical literary form to overcome eisegesis. This task would be accomplished by a balanced exegesis process through the historical-critical perspective. Chapter 1 of this thesis comprises the introduction, which deals with the research background, motivation, problems in research, hypothesis, delimitations of the research, and proposed outline of the study. Chapter 2 describes the characteristics and phenomena of preaching in each period through the historical overview of the Korean preaching. The history of Korean preaching can be divided into four different periods: firstly, the era of the early missionaries; secondly, the form of the sermon of the Korean Church under Japan’s rule; thirdly, the Korean sermon after the liberation and fourthly the sermon in the midst of a military dictatorship and the rapid growth of the Korean economy. Chapter 3 analyzes the causes of the characteristics and phenomena of the Korean preaching mentioned in Chapter 2. In brief, before the liberation, Korean preaching was strongly influenced by the fundamentalist theology of the early missionaries, the church leaders’ view on the Bible, and political circumstances under colonial rule (the problem of the Shinto shrine worship). After liberation, preaching in the Korean church has been influenced by the prevailing socio-political ideology (the perspective of a separation of the church and state), kibok sinang (belief in prayers for blessings) which was rooted in the traditional religions, and the rise of the Minjung theology which promoted the indigenization of theology. This chapter also examines how these causes influenced the application of preaching in the midst of a conflict between conservative and liberal churches. Chapter 4 deals with the purpose, necessity, principle, and method of application in preaching. Chapter 5 examines the sermonic approach considering the biblical literary form that was suggested by Thomas Long and how it plays a role in application of preaching as a solution to the problems of application that both the conservative and liberal church have. To illustrate this I have highlighted two examples, namely the method of application through imagination in poetry as a genre and the identification of characters in the narrative genre. In conclusion, chapter 6 summarizes the features of Korean preaching and suggests the benefit of application taking into account the literary form in the circumstances of Korean preaching.
AFRIKAANSE OPSOMMING: Die Protestantse Kerk in Korea het, sedert die begin van sendingwerk tot mees onlangs, uiteenlopende gesigspunte sowel as belangrike sosio-politiese gebeure tussen konservatisme en liberalisme aanskou. Die onenigheid is begryplikerwyse in hul prediking gereflekteer. Veral hul aanwending in die prediking het 'n neiging tot eisegese van die teks onder die invloed van sosiale en politiese ideologieë en tradisionele godsdienste getoon. In sy wyse van aanwending het die Koreaanse Protestantse Kerk van die imperatiewe, indikatiewe en instruktiewe metodes gebruik gemaak. Die doel van hierdie tesis is om die gebruik van verskeie relevante aanwendings, wat die literêre vorm van die Bybel in ag neem ten einde eisegese te oorkom, voor te stel. Hierdie taak kan verrig word deur 'n gebalanseerde eksegese proses vanuit die histories-kritiese perspektief. Hoofstuk 1 van hierdie tesis bevat die inleiding wat fokus op die agtergrond van die navorsing, die motivering, navorsingsprobleme, hipotese, afbakening van die navorsing en die voorgestelde profiel van die studie. Hoofstuk 2 beskryf, deur middel van die historiese oorsig van Koreaanse prediking, die karaktertrekke en verskynsels van prediking gedurende elke periode. Die geskiedenis van Koreaanse prediking kan in vier verskillende periodes verdeel word: Eerstens, die era van die vroeë sendelinge; tweedens, die vorm van die preek in die Koreaanse Kerk tydens Japanese beheer; derdens, die preek in Korea na bevryding en vierdens, die preek te midde van militêre diktatorskap en die snelle groei van die Koreaanse ekonomie. Hoofstuk 3 analiseer die oorsake van die kenmerke en verskynsels van Koreaanse prediking soos vermeld in Hoofstuk 2. In kort, voor bevryding was Koreaanse prediking sterk beïnvloed deur die fundamentalistiese teologie van die vroeë sendelinge, die kerkleiers se beskouinge omtrent die Bybel en die politieke omstandighede gedurende die koloniale tydperk (die probleem van die Shinto heiligdom aanbidding). Na bevryding is prediking in die Koreaanse kerk beïnvloed deur die heersende sosio-politiese ideologie (die perspektief van 'n skeiding tussen kerk en staat), kibok sinang (geloof in gebede vir seëninge) wat gewortel was in die tradisionele godsdienste en die opkoms van die Minjung teologie wat die verinheemsing van teologie bevorder het. Hierdie hoofstuk ondersoek ook die invloed van dié oorsake op die aanwending van prediking te midde van 'n konflik tussen konserwatiewe en liberale kerke. Hoofstuk 4 fokus op die doel, noodsaaklikheid, beginsel en metode van aanwending in prediking. Hoofstuk 5 ondersoek die predikingsbenadering met inagneming van die literêre vorm van Bybel soos voorgestel deur Thomas Long en die rol wat dit vervul in die aanwending van prediking as 'n oplossing vir die probleme van aanwending wat deur beide die konserwatiewe en liberale kerk ondervind word. Ten einde hierdie aspek te illustreer het ek twee voorbeelde, naamlik die metode van aanwending deur verbeelding in poësie as genre en die identifikasie van karaktertrekke in die narratiewe genre uitgelig. Ter afsluiting, hoofstuk 6 vat die hoofeienskappe van Koreaanse prediking saam en stel die voordele van aanwending met inagneming van die literêre vorm in die omstandighede van prediking in Korea voor.

This is a strange phenomenon in the present day and yet is happening. This study unpacked the social, economic, cultural as well as religious factors that contribute to women staying in abusive relationships. Research has been carried out reporting that women stay in abusive relationships because of economic and social reasons, therefore this study has focused specifically on the cultural and religious reasons why women stay in these relationships. This study worked from a social- constructionist paradigm seeking to understand how within cultural and religious communities the role of men and women, marriage and how gender roles within marriages are understood, specifically from an African and Zimbabwean perspective. What cultural and religious discourse shapes this understanding and keeps so many women captive in abusive relationships? This is the main question that guided the study. The co-researchers of this study came from organisations who work with survivors of domestic violence.
Dissertation (MA)--University of Pretoria, 2016.
Practical Theology
MA
Unrestricted

The past fifteen years have witnessed a growing engagement with disadvantaged urban neighbourhoods on the part of UK charismatic-evangelical churches. Yet this has received little attention within previous academic studies across a variety of disciplines (voluntary sector studies; the sociology of religion; Christian social ethics; and evangelical, charismatic and Pentecostal theology). In addressing these gaps, this study achieves two main purposes. Firstly, it enables greater understanding of charismatic-evangelical motivation and urban practice. Secondly, it reflects theologically on such motivation and practice, and articulates a distinctive practical charismatic-evangelical urban social ethic. To do this, the study drew on models of practical theology to integrate qualitative research with theological reflection. Given the under-researched nature of the subject area, an exploratory, inductive, and multi-method research approach was chosen. This combined an ethnographic study of a charismatic-evangelical urban church with focus groups in a further three charismatic-evangelical churches. Analysis of the qualitative data gathered led to the identification of six tensions that characterise contemporary charismatic-evangelical urban practice. An engagement with other bodies of literature then found that all six tensions have some resonance with the findings of previous research in voluntary sector studies and the sociology of religion. However, it also revealed that the experience of UK charismatic-evangelical urban churches challenges certain established understandings in these disciplines. The task of (more explicit) theological reflection involved a series of facilitated dialogues between charismatic-evangelical urban practice and theoretical approaches to Christian social ethics. These dialogues then led on to an attempt to construct a distinctive practical charismatic-evangelical urban social ethic. This is presented as a creative response to the tensions encountered in charismatic-evangelical urban practice that is both consistent with charismatic-evangelical convictions and open to insights from other traditions. The thesis makes two main contributions to academic knowledge. Firstly, it brings a greater understanding of charismatic-evangelical urban practice to the disciplines of voluntary sector studies and the sociology of religion. Secondly, it represents both a contribution and a challenge to established theoretical perspectives in Christian social ethics and evangelical theology. Contributing as it does to a variety of academic disciplines, as well as enhancing institutional and professional knowledge, this is a not a prepositional thesis, but a foundational one. As such, it opens up a new field of enquiry and sets out theoretical conceptions intended to provoke further scholarly enquiry and reflective practice.

Thesis (DTh)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: A critical reflection on the researcher’s personal story - a white Afrikaner woman and a member of the Dutch Reformed Church - and her raised awareness regarding the devastating effects of racism, sexism and poverty in South Africa informs the development of a participatory pastoral praxis. The liberation of South Africa and the post-apartheid social reality have unmasked the confessional and kerygmatic approach of practical theology, revealing them to be supportive of dualistic thinking. This approach has frequently blinded us from understanding the ideologies of apartheid and patriarchy and the extent and complexity of their oppressive effects. This research is about doing theology in context and, as such marks a radical shift in practical theology from a confessional-kerygmatic to a publichermeneutical approach. From a methodological perspective the hermeneutic spiral applied in theory formation challenges the church to participate in a praxis approach that will contribute to the healing and transformation of post-apartheid society. Feminist theology and post-structuralist theory, within which Narrative Therapy is positioned, provide the critical lenses for viewing the social realities of South African society. As an interdisciplinary partner to practical theology, Narrative Therapy contributes to liberating action as expressed in a participatory praxis. While holding the metaphor of the Shepherd as expression of God’s compassion, the normative guiding metaphor for a participatory pastoral praxis is the parable of the Good Samaritan. As an embodiment of God’s transformative love and care towards our neighbour, the Good Samaritan points the way to a new way of doing pastoral care. Ten characteristics of a participatory pastoral praxis are identified: the personal is the professional and political; participation with the other; participation with people; participation with awareness; participation in voicing; participation with our bodies; participation together with others; participation in social transformation; participation in interrelatedness and participation in doing restitution. Taken together, they make a significant contribution to the theory formation, ethics and praxis of practical theology with a transformative and healing agenda. The empirical research includes a contextual analysis of the main social problems confronting post-apartheid South Africa: namely, racism, sexism, poverty and the ways in which the HIV/AIDS pandemic interrelates with these. The researcher uses case examples from her praxis - as therapist, community participant, teacher of Narrative Therapy and member of the leadership of the Dutch Reformed Church - to research the transformative effect of a participatory pastoral praxis. In this respect the prophetic dimension of a participatory praxis of care could play a decisive role within the ecclesiology of the Dutch Reformed Church. The transformative effect of Narrative Therapy in working with survivors of childhood sexual abuse is researched in a case example where individual therapy supports the client’s empowered response to poverty, racism and sexism within a rural farming community. Case examples of community participation involve inter-faith dialogue with a Muslim community where historical injustices are addressed through story and memory in a bridge-building function as well as participation with an organization caring for people infected by HIV/AIDS. The values, commitments and practices that support the raising of awareness of social injustices like racism is researched; examples from Narrative Therapy training work show how this approach encourages awareness of social injustices in participants. The transformation of oppressive practices, structures and ideologies within the Dutch Reformed Church is researched. Examples are taken from congregational participation and from women’s participation within the male-dominated synodical leadership structures. The outcome of the research finding assists practical theology, pastoral care and counselling in theory formation and provides a methodology that will enable participation beyond the boundaries of individual consultation rooms to a personal commitment towards the healing and transformation of the wider church and South African society.
AFRIKAANSE OPSOMMING: ‘n Kritiese refleksie op die navorser se persoonlike storie as wit Afrikaner vrou en lidmaat van die Nederduits Gereformeerde kerk en haar verhoogde bewussyn van die vernietegende effekte van rassisme, seksisme en armoede binne die Suid-Afrikaanse samelewing dien as bron en inspirasie vir die ontwikkeling van ‘n deelnemende pastorale praxis. Die bevryding van Suid-Afrika en die post-apartheid realiteite het die konfessionele en kerygmatiese benadering tot praktiese teologie ontmasker as ondersteunend van die dualisms wat ons verblind het vir die onderdrukkende effek van die ideologië van rassisme en patriargie. As radikale skuif vanaf ‘n konfessioneel-kerygmatiese na ‘n publiek-hermeneutiese benadering in praktiese teologie gaan hierdie navorsing oor die doen van teologie in konteks. Vanuit ‘n metodologiese perspektief daag die hermeneutiese spiraal wat in teorie formasie gebruik word die kerk uit om deel te neem in ‘n praxis benadering wat bydrae tot die heling en transformasie van ‘n post-apartheid samelewing. Feministiese teologie en poststrukturalistiese teorie waar binne NarratieweTerapie geposisioneer is, bied die lense vir ‘n kritiese analise van die sosiale realtiete van die Suid-Afrikaanse samelewing. As interdissiplinere vennoot tot praktiese teologie dra Narratiewe Terapie by tot bevrydende aksie soos uitgedruk binne ‘n deelnemende praxis. Met behoud van die metafoor van die Herder as uitdrukking van God se deernis, dien die gelykenis van die Barmhartige Samaritaan as normatiewe riglyn vir die beliggaming van God se transformerende liefde en omgee vir die naaste binne ‘n deelnemende pastorale praxis. Tien eienskappe van ‘n deelnemende pastorale praxis word identifiseer: die persoonlike is die professionele en politieke; deelname met die ander; deelname met mense; deelname met bewussyn; deelname in stemgewing; deelname deurbeliggaming; deelname tesame met ander; deelname in sosiale transformasie; deelname in interafhanklikheid en deelname in die doen van restitusie. Saam maak hulle ‘n betekenisvolle bydrae tot die teorie-vorming, etiek en praxis van praktiese teologie met ‘n transformerende en helende agenda. Die empiriese navorsing sluit ‘n konteksuele analise van die belangrikste sosiale problem: naamlik, rassisme, seksisme en armoede asook die MIV/VIGS pandemie wat hiermee verweef is. Die navorser gebruik voorbeelde vanuit haar praxis as terapeut, gemeenskapsdeelnemer, opleier van Narratiewe Terapie en lidmaat van en leier binne die Nederduits Gereformeerde Kerk om die transformerende effek van ‘n deelnemende pastorale praxis na te vors. In die geval behoort die profetiese dimensie van ‘n deelnemende pastorale praxis ‘n beslissende rol binne die ekklesiologie van die Nederduits Gereformeerde Kerk te speel. Die transformerende effek van Narratiewe Terapie in die werk met persone wat as kinders seksueel molesteer is, word nagevors in ‘n voorbeeld waar individuele terapie die kliënt ondersteun om met ‘n bemagtigde respons te reageer op die sosiale problem geassosieer met armoede, rassisme en seksisme binne ‘n plattelandse boerdery gemeenskap. Voorbeelde van gemeenskapsdeelname sluit inter-godsdienstige dialoog met ‘n Moslem gemeenskap waarin historiese onregte aangespreek word deur storie en geheue by ‘n Brugbou-funksie sowel as deelname met ‘n organisasie betrokke by die versorging van mense met HIV/VIGS. Die waardes, verbintenisse en praktyke wat bydra tot groter bewusmaking van sosiale onregte soos rassisme word nagevors deur middel van voorbeelde uit Narratiewe Terapie opleiding waar ‘n diversiteit van deelnemers aangemoedig word. Die transformasie van onderdrukkende praktyke, strukture en ideologië binne die Nederduits Gereformeerde Kerk word nagevors met voorbeelde uit gemeentelike deelname sowel as voorbeelde uit vroue se deelname binne die mans-gedomineerde sinodale leierskap strukture. Die uitkomste van die navorsings bevindinge help praktiese teologie, pastorale sorg en berading in teorie formasie en metodologie wat ‘n deelname buite die grense van individuele konsultasies in spreekkamers moontlik maak en wat kan lei tot ‘n persoonlike verbintenis om by te dra tot heling en transformasie van die wyer gemeenskap en kerk. Sleutelwoorde: Rassisme; seksisme; armoede; deelnemendepastorale praxis; publiek-hermeneutiese benadering tot praktiese teologie; heling en transformasie van post-apartheid samelewing; Narratiewe Terapie; feministiese theology; post-strukturalistiese teorie; terapie met seksuele molestering as kind; gemeenskaps praxis; Narratiewe Terapie opleidings praxis; profetiese leierskap in die Nederduits Gereformeerde Kerk.

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

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

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

Pierre-Andre Liege (1921-1979) was a major French Catholic theologian and a prolific writer, whose pastoral ministry inspired thousands. He introduced la theologie pastorale into France, and was an influential figure behind the innovations of Vatican II. This thesis introduces Liege to English readers. Based upon primary sources, interviews, relevant secondary French literature, and the appraisal of representative British texts, it is an exercise in critical, comparative practical theology. It examines the social, ecclesiastical and theological context and content of Liege's pastoral theology. This was prophetic but uncompromising radical but systematic focussed on catechetics, and ambitious for disciples. It was inseparable from his life and action, and sought to reform church praxis in conformity with the gospel, thus building mature Eucharistic communities. The thesis goes on to explore the impact of Liege's work on contemporary and subsequent French practical theology. Then it critiques British practical theology through the lens of Liege's thought. The British approach is revealed as more individualistic and diffuse, focussed on pastoral care, not catechetics, and neither prophetic, nor seeking radical church reform. The thesis concludes that Liege's life and thought demonstrate an essential role for the practical theologian, and the need for a constandy renewed practical theology, if church praxis is to be reformed towards conformity with the gospel. It argues British practical theology can learn from Liege: His use of theology to drive praxis, to transcend its focus on individualistic pastoral care, and to discover a theological discourse transmitting faith could be used to enlarge the British perspective. The thesis proposes an agenda for possible development and change. By presenting Liege as an exemplar of French practical theology, the thesis demonstrates the general value of critical, comparative, international and interdenominational approaches to practical theology and broadens the shared understanding between countries, denominations and theological traditions.

Thesis (DTh)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: This dissertation explores the topic of epistemology and the use of Scripture in pastoral care and counseling. It examines the epistemological foundations of all theology and ministry in order to provide clarity and guidance for pastoral care within our current early twenty-first century context. The key problem that is implied in the topic ‘Epistemology and the use of Scripture in pastoral care and counseling’ is the following: What normative and methodological role should the Bible play in the counseling situation and what is the basis for this role? This problem essentially deals with the interaction between biblical and extra-biblical data in the pastoral encounter and how they are to be related. The following dynamics exist in systemic relationship: understanding and use of Scripture; epistemological foundations; theological method; ministry practices. The key assumption is that theology and pastoral care must deal with epistemological concerns, and that failure to do so has negative consequences. An indissoluble link exists between theory and practice: the elements of epistemology, methodology and practice should be consistent and in line with each other. This serves as a vital criterion for the integrity and validity of the various theories and practices that are examined and proposed in this dissertation. Pastoral care and biblical counseling are examined in terms of these dynamics. Comprehensiveness in epistemology, basic theological method, and pastoral practice is recommended. This is proposed as the best response to specific challenges posed by our current postmodern and pluralistic context. This research argues that it is possible to have a comprehensive and inclusive approach to knowledge, with a related comprehensive and organic practice of biblical counseling, while retaining an emphasis on the uniqueness of Jesus Christ and the key normative role of the Scriptures, all within a valid epistemological grounding. The issue of validation or warrant for this proposal is neither strictly foundational nor relative. It exists somewhere in between and finds its locus ultimately in God. Such a stance is firmly placed within the dynamics of faith as it interacts with reason and experience. There is therefore no ultimate, empirical proof that can be given, but this is true for knowledge and truth claims in all disciplines and realms of knowledge.

Thesis (MTh)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: This dissertation presents the conscientization of the people in the rural areas, on how the church in Malawi as a community-based organisation can be an effective vehicle in bringing change in their livelihoods. It is an endeavour to answer the question: How can the Church as a community-based organization respond to community challenges in order to be an effective vehicle for community development and sustainable rural living in the light of the problem of urbanization? The researcher argues that, if the Church can take a deliberate part, in helping people in self-development and bringing a positive impact on their lives in responding to community challenges, livelihoods can be positively changed. Chapter one: The first chapter is an introduction of this dissertation and it presents the goals of undertaking this study. It emphasises the fact that urbanization has become a big challenge in developing countries such as Malawi, leading people to flock to the cities, hoping to find an easy life, where they instead find life very difficult. Many people, who have migrated to the cities, find it difficult to meet their daily basic needs, due to lack of access to income. The church as a community-based organisation has a role to play in helping to bring a positive impact, on the people for the betterment of their own life. If the church can play an active role in unlocking awareness in people in the rural areas to not migrate to squalid urban settings, the desire to move to the cities can be minimized. Chapter two: The second chapter briefly describes the context of this research. It presents a brief discussion of the historical background of the church of Nkhoma Synod CCAP. It also gives a brief explanation of the country of Malawi and its geographical location. Along with this general historical background, the chapter draws an exclusive attention to the major contributions of the church to the community, and the unique role that it played in bringing change in the developing countries like Malawi. Through its holistic approach the church reached many people in the communities, and also its emphasis on community development made a major contribution to civic life in the rural as well as urban areas. Chapter three: The third chapter discusses the poverty situation and the Malawian church existence in this context. It further presents the problems that are caused by poverty in the communities, including the challenges posed by the prevalence of HIV/AIDS which Malawi as one of the developing countries is facing due to urbanisation. The church has a huge role to play to the community in regards to community development. Chapter four: Chapter four deals with the specific role of the Church in sustainable development, and it explores the importance of rural sustainability in sustainable development. The church by nature is missional and has been called to serve the triune God, and it needs to participate in sustainable development which reflects God‟s reign in the world, for it has the nature of serving God. It has been given the task to take care of the community, and its role is to place itself with the poor in taking the responsibility of identifying and dealing with the forces that are destroying the communities, in order to bring change. The chapter also deals with how the church can sensitize people living in rural areas, and the importance of staying in the rural areas rather than migrating to urban areas. The terms like "Sustainable development", "Community development" have been defined in order to appreciate on how the church as a community-based organization can indeed be an effective vehicle in community development, and help to create a sustainable rural living. The church has a unique role to play in community development. Chapter five: This chapter gives a careful contextual analysis of rural-urban areas, the challenges that the people in those communities are facing and what should be done in a sustainable rural living. It also discusses and explores on how the church as a community-based organization can be an effective vehicle to Community Development and sustainable rural living. In order to help raise the level of awareness of rural sustainability in human beings, especially those living in rural areas, this chapter has also carefully investigated the factors which attract people to migrate to urban areas and find out the solutions to these challenges. Lastly in order to understand how the church in Malawi as a community-based organization can be an effective vehicle in community development, the chapter has developed a theory of the four steps. These four steps are: Conscientization, Empowerment, Participation and Sustainability. In this chapter it has been emphasized as to how the church could/should engage with the people in order to be an effective vehicle to a sustainable rural living and help people in self-development and bringing a positive impact on their lives. Chapter six: The final chapter summarizes the whole discussion on this study. The study emphasizes the fact that, if the Church can take a deliberate part, in helping people in self-development and bringing a positive impact on their lives, livelihoods can be positively changed. If the church in Malawi, Nkhoma Synod, can take part in conscientizing the people in the rural areas to the importance and advantages of living in the rural, the number of the people migrating to cities can be reduced.
AFRIKAANSE OPSOMMING: Hierdie skripsie handel oor die bewusmaking van Malawiërs in die landelike gebiede en oor hoe die kerk in Malawi, as 'n gemeenskap-gebaseerde organisasie, 'n effektiewe voertuig van verandering in hulle lewensbestaan kan wees. Dit is 'n poging om die vraag te beantwoord: Hoe kan die kerk, as 'n gemeenskap-gebaseerde organisasie, reageer op die gemeenskapuitdagings om 'n effektiewe voertuig vir die ontwikkeling van die gemeenskap te word en volhoubare landelike voortbestaan bevorder? Die navorser betoog dat indien die kerk doelbewus kan meewerk om mense te help met self-ontwikkeling wat 'n positiewe impak op hul lewens in landelike gebiede sal hê, dan sal lewensbestaan ten goede verander. Hoofstuk een: Die eerste hoofstuk is 'n inleiding tot hierdie betoog en bespreek die doelwitte van hierdie studie. Dit beklemtoon die feit dat verstedeliking 'n groot uitdaging is in die ontwikkelende lande soos Malawi. Mense stroom na die stede met die hoop op 'n makliker lewe, maar vind dan dat hulle nie in hul basiese behoeftes kan voorsien nie by gebrek aan toegang tot inkomste. Die kerk, as 'n gemeenskap-gebaseerde organisasie, kan 'n rol speel om te help om 'n positiewe impak te maak en verandering te bring in hierdie mense se bestaan. As die kerk 'n aktiewe rol kan speel in die bewusmaking en ontwikkeling van mense in die landelike gebiede kan die hunkering van mense om te migreer na die stede beperk word. Hoofstuk Twee: Die tweede hoofstuk beskryf die konteks van hierdie navorsing. Dit behels 'n kort bespreking van die historiese agtergrond van die kerk van Nkhoma Sinode CCAP, ook inligting oor Malawi en sy geografiese ligging. Klem word gelê op die groot invloed van die kerk op die gemeenskap en die unieke rol wat dit in die verlede gespeel het om verandering in die ontwikkelende lande soos Malawi te bring. Deur sy holistiese benadering en klem op ontwikkeling het die kerk baie mense bereik en 'n belangrike bydrae tot die burgerlike lewe in landelike sowel as stedelike gemeenskappe gemaak. Hoofstuk Drie: Die derde hoofstuk bespreek die armoede-situasie waarbinne die Malawiese kerk himself bevind, insluitende die voorkoms van MIV / Vigs wat Malawi in die gesig staar as gevolg van verstedeliking. Die kerk het 'n groot taak met betrekking tot gemeenskapsontwikkeling. Hoofstuk vier: Hoofstuk vier handel oor die spesifieke rol van die Kerk in volhoubare ontwikkeling en ondersoek die belangrikheid van landelike volhoubaarheid in volhoubare ontwikkeling. Die kerk behoort van nature missionêr op te tree, aangesien die kerk geroep is om die Drie-enige God te dien. Volhoubare ontwikkeling moet deel wees hiervan. Dit behoort die versorging van die gemeenskap en identifisering van die probleme van armoede in die gemeenskap in te sluit, ten einde die vernietiging van die gemeenskap teen te werk. Hierdie hoofstuk handel ook oor hoe die kerk mense wat in landelike gebiede woon kan sensitiseer en bewus maak van die belangrikheid daarvan om nie na stedelike gebiede te trek nie. Die terme "volhoubare ontwikkeling" en "gemeenskapsontwikkeling" is omskryf om te bevestig hoe die kerk, as 'n gemeenskap-gebaseerde organisasie, 'n effektiewe instrument in die ontwikkeling van die gemeenskap kan wees om volhoubare landelike bestaan te bevorder. Die kerk het 'n unieke rol te speel in die ontwikkeling van die gemeenskap. Hoofstuk vyf: Hierdie hoofstuk gee 'n versigtige kontekstuele analise van landelik-stedelike gebiede, die uitdagings wat die mense in daardie gemeenskappe in die gesig staar en wat gedoen moet word met die oog op volhoubare landelike lewe. Dit bespreek en ondersoek ook hoe die kerk, as 'n gemeenskap-gebaseerde organisasie, 'n effektiewe voertuig kan wees tot gemeenskapsontwikkeling en volhoubare landelike bestaan. Ten einde te help om die vlak van bewustheid van landelike volhoubaarheid in mense te verhoog, veral dié in landelike gebiede, is in hierdie hoofstuk noukeurig ondersoek gedoen na die faktore wat mense lok om te migreer na stedelike gebiede. So kan die oplossings vir hierdie uitdagings gevind word. Ten slotte, om te verstaan hoe die kerk in Malawi, as 'n gemeenskap-gebaseerde organisasie, kan 'n effektiewe voertuig in die ontwikkeling van die gemeenskap kan wees, word in hierdie hoofstuk 'n teorie van vier stappe ontwikkel, nl. Bewusmaking, Bemagtiging, Deelname en Volhoubaarheid. In hierdie hoofstuk word beklemtoon hoe die kerk kan / moet betrokke raak ten einde 'n effektiewe instrument van volhoubare landelike lewe te wees en mense te help in self-ontwikkeling. Hoofstuk ses: Die laaste hoofstuk bevat 'n opsomming van hierdie studie. Die studie beklemtoon die feit dat, indien die kerk doelbewus kan deelneem om mense te help in selfontwikkeling en 'n positiewe impak op hul lewens bring, lewens positief kan verander. As die kerk in Malawi, Nkhoma Sinode, kan deelneem aan die bewusmaking van mense in die landelike gebiede van die belangrikheid en voordele van die lewe daar, kan die getal mense wat na die stede migreer verminder word.

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

Aim: The aim of this thesis is to elaborate a theological understanding of health care at its most vulnerable point: the meaning and exercise of personhood itself. Personhood, as I develop the concept, is understood in relational terms. Through this exploration of the relational dimensions of the human person, I provide a conceptual framework in which health care is able to derive fresh vigour and inspiration. This approach accomplishes two things: it establishes a role for theological insights in the public discourse of health care; secondly, it demonstrates that theology is able to assist health care to better understand itself and renew itself. As an exercise in Practical Theology, the investigation is interdisciplinary in nature, drawing on insights from philosophy, health care and various dimensions of theology. Scope: Historically, the focus of theologically motivated contributions to health and medicine has been on ethical dilemmas that arise in clinical practice. In this thesis, however, the focus is on bringing theology and health care into dialogue in order to advance the conversation between the two disciplines. The thesis, therefore, has three elements that determine its scope. Firstly, advancing the place of the human person in health care theory and practice: hence, this thesis is an exercise in practical theology. Secondly, situating theology in a field of engagement with wider contemporary culture—especially the culture of health care—in a genuinely interdisciplinary manner. Thirdly, critiquing current theory and practice in health care, and reinvigorating the central meanings and values that inform and motivate health care. Conclusions: There are five substantial conclusions deriving from the research and argument of this thesis: Firstly, and the basis for other conclusions, the theology developed in the thesis argues that a relational model of the human person is indispensable to contemporary health care. Secondly, while relational personhood is not a panacea for all the dilemmas posed by modern health care, thinking about personhood in relational terms opens the possibility of a dialogical approach to ethical dilemmas in health care. Thirdly, relational personhood represents a fundamental shift in the discourse of health care and of theology. Fourthly, a focus on relationships inspires a priority for the vulnerable and gives rise to an ethic of responsibility. Fifthly, a practical theology of relational personhood can bring about a rapprochement between religious concerns and health care.As I note in the conclusion to the thesis: “These are not dramatic claims but they do have the capacity to transform both disciplines and to enable them to more adequately meet their own goals.”

Practical theology is an emerging discipline with divergent understandings of what practical theology is and a plethora of theological methods on offer. Indicative of the nascent state of the discipline is the lack of an agreed-upon name. At times the prefixes “pastoral” and “practical” are used interchangeably; at other times the prefixes are sharply differentiated. Underpinning the current thesis is the belief that for practical theology to be taken seriously it needs to have a clear definition, and to know the manner whereby it relates to other theological disciplines and to the human sciences...

Aim: The aim of this thesis is to elaborate a theological understanding of health care at its most vulnerable point: the meaning and exercise of personhood itself. Personhood, as I develop the concept, is understood in relational terms. Through this exploration of the relational dimensions of the human person, I provide a conceptual framework in which health care is able to derive fresh vigour and inspiration. This approach accomplishes two things: it establishes a role for theological insights in the public discourse of health care; secondly, it demonstrates that theology is able to assist health care to better understand itself and renew itself. As an exercise in Practical Theology, the investigation is interdisciplinary in nature, drawing on insights from philosophy, health care and various dimensions of theology.

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

Thesis (DTh)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: This research study addresses the assessment of the role of the Roman Catholic Church in addressing poverty within the Diocese of Lindi in Southern Tanzania. The study is interested in assessing whether the Roman Catholic Church in the Diocese of Lindi is fulfilling its mandated role of diakonia – the ministry of service, philanthropy (initiatives for communal good focusing on excellence of human life), and Christian love to ones neighbor and its role, commitment and application within the Diocese. In addition, this research will focus on the assessment of the fulfillment of the diocese‟s diaconal role of empowering the rural poor to “develop their capacity and skills so that they become competent decision makers with their confidence to act on their choices” (Roy and Hartigan 2008:67). In this study, efforts are made to study poverty from the reality experienced by the poor in the Diocese of Lindi. The component themes in this research study are: - The research design of this study and the literature review; relative to Diakonia; Catholic Social Teaching of the Roman Catholic Church; and Bryant Myers‟ framework for Transformational Development. - The experience of poverty, diakonia, Catholic social teaching and transformational development by the respondents, with specific reference to the selected parishes in the Diocese of Lindi. - A reflection of the reality of poverty from what emerged in literature with empirical qualitative research that is conducted among the poor. - This research study suggests a model of Diakonia, which is contextual, relevant and liberating. Focusing on the Scriptures, the social teachings of the Church, the literature and listening to the poor during interview process, this research proposes that the Diocese of Lindi implement a model consistence with Diakonia that takes the following seriously: 1. The role of the church is mandated to carry out as it ministers to the poor in deed and word, guided by Christian love, to enable the poor to lead a better life (Pieterse 2001:111). Also, an African worldview1, which focuses on communal and systemic approaches to life and its problems. 2. The Roman Catholic Church deals with social, economic and political issues (Zalot and Guevin 2008:46). Socio-economic and political dimensions of life, with the recognition that poverty is structural and if the problems of the poor are to be dealt with effectively, the socio-economic and political structures are also to be addressed and transformed. 3. The reflection of concern for seeking positive change in the whole of human life, socially and spiritually (Myers 1999:3, 14). The poor, as living human documents, should not only be read and interpreted, but also taken seriously and regarded as central to the process of community development. The poor are to play the central role in the transformation of society. They are to be involved in the “functional priesthood of all believers” (Stevenson-Moessner 2005:21). The local churches of the Diocese must take seriously the socio-economic and political structures that perpetuate poverty and other injustices in society. The proposed model of Diakonia described herein is offered as a contribution in the direction of community development.
AFRIKAANSE OPSOMMING: Hierdie studie fokus op die evaluering van die rol van die Rooms-Katolieke Kerk in die aanspreek van armoede binne die Bisdom van Lindi in suidelike Tanzanië. Die studie is geïnteresseerd in die assessering van die rol van die Rooms-Katolieke Kerk in die bisdom van Lindi rakende haar mandaat om diakonia te vervul – die bediening van die naastediens, filantropie (inisiatiewe gefokus op die gemeenskaplike welheid ten opsigte van die uitnemendheid van die menslike lewe), en Christelike liefde in toewyding aan die naaste en die toepassing daarvan bine die Bisdom. Daarbenewens sal hierdie navorsing fokus op die assessering van die vervulling van die bisdom se diakonale rol ten opsigte van die bemagtiging van die landelike armes deur die ontwikkelling van hul kapasiteit en vaardighede sodat hulle bevoegde besluitnemers kan word wat met selfvertoue hul keuses uitoefen” (Roy en Hartigan 2008:67). In hierdie studie, word pogings aangewend om warlike armoede soos ervaar deur die armes in die bisdom van Lindi te bestudeer. Die volgende toepaslike temas word in die navorsing behandel: - Die navorsingsontwerp van hierdie studie en die literatuuroorsig, relatief tot die Diakonia, Katolieke maatskaplike leerstellinge van die Rooms-Katolieke Kerk, en Bryant Myers se raamwerk vir Transformasionele Ontwikkeling. - Die ervaring van armoede, diakonia, Katolieke sosiale onderrig en transformasionele ontwikkeling deur die respondent, met spesiale verwysing na die geselekteerde gemeentes in die bisdom van Lindi. - 'n weerspieëling van die realiteit van armoede in die literatuur; te same met empiriese kwalitatiewe navorsing soos waargeneem onder die armes. - Hierdie navorsing studie dui op'n model van Diakonaat, wat kontekstueel, relevant en bevrydend is. Terwyl daar gefokus word op die Skrif, die sosiale leer van die Kerk, die literatuur en luister na die armes tydens die onderhoudsproses, wil hierdie navorsing voorstel dat die Bisdom van Lindi uitvoering gee aan 'n model in ooreenstemming met die Diakonaat deur die volgende ernsting te neem: 1. Die rol wat die kerk het as 'n mandaat om die armes in woord en daad te bedien aangedryf deur Christelike liefde,sodat die armes in staat gestel word om 'n beter lewe te lei (Pieterse 2001:111). Ook 'n Afrika-wêreldbeskouing, wat fokus op 'n kommunale en sistemiese benadering tot die lewe en sy probleme. 2. Die Rooms-Katolieke Kerk se werkswyse van die hantering van sosiale, ekonomiese en politieke kwessies (Zalot en Guevin 2008:46). Sosio-ekonomiese en politieke dimensies van die lewe, met die erkenning dat armoede struktureel is en om die problem van die armes doeltreffend te behandel moet die sosio-ekonomiese en politieke strukture ook aangespreek en getransformeer word. 3. Die weerspieëling van besorgdheid oor die nastreef van 'n positiewe verandering in die geheel van menslike lewe - sosiaal en geestelik (Myers 1999:3, 14). Die arme, as die lewende menslike dokumente, moet net nie gelees en geïnterpreter word nie, maar moet ook ernstig opgeneem word en beskou word as sentraal tot die proses van gemeenskapsontwikkeling. Die armes moet die sentrale rol speel in die transformasie van die samelewing. Hulle moet betrokke wees in die “funksionele priesterskap van alle gelowiges” (Stevenson-Moessner 2005:21). Die plaaslike gemeentes van die Bisdom moet ernstig op te neem die sosio-ekonomiese en politieke strukture wat die armoede en die ander onreg in die samelewing laat voortbestaan. Die voorgestelde model van die Diakonia soos in die tesis beskryf, word as 'n bydrae aangebied met die ontwikkeling van die gemeeskap as uitkoms.

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

This thesis is concerned with the movement of corporeal relics in France, England and the Low Countries during the central Middle Ages. There were two types of relic movements in medieval Europe. The first of these forms a broad category termed translationes, and includes the theft of relics (furta sacra) as well as intra-site translations (the movement of relics within a specific site) and regional translations (the movement of relics from one site to another). The second type of relic movement was the delatio, or the tour of relics. Communities were motivated to move their relics by numerous factors, including protection from harm or theft, to claim land, to provide protection to a specific area (including from war or pestilence), or to build wealth or focus a community around a specific secular or religious identity. The latter often meant that the movement of relics was performed as part of a deliberate relic policy of the leaders of that community, and helped to promote a common identity, thus binding the people of that area together as a social group. They also could be used to build boundaries around lands that were either desired by or owned by a particular monastic community, thereby allowing the monastery to acquire new lands and endowments. This thesis is contextually wide-ranging but topically specific. It explores one facet of medieval Christian devotional practices (the movement of relics and the erection of shrines to Christian saints) in great detail, while also investigating the economic, social, and political framework of western Europe between 800 and 1200. The dual nature of this structure emphasises the contributions made throughout this thesis to the historiography. I have developed a new interpretation of the valuation processes for relics, understanding them not as commodities or inalienable possessions, but as ‘inalienable commodities’, or goods that functioned both as moveable, tradeable commodities with use-value and exchange-value, and as inalienable possessions, above the normal means of economic exchange. I also argue for a new understanding of sacred space, noting that physical shrines could be temporarily erected, not just permanent sites of the sacred. This is a spatial category that has remained unstudied in the fields of history and anthropology. This thesis argues that the movement of relics as represented in hagiographical accounts manifested miracles as a necessary economic and social product. This product was a result of the labour of the monastic or ecclesiastical cult, the laity who gave devotion to the saint, and the work of the saint themselves through the medium of their relics. The hagiographical accounts of medieval Europe used specific literary topoi to illustrate how these thaumaturgic productions manifested the value and socio-economic status of relics. Once the value of the relics had been established, the relics were then used to further the political, economic, and social aims of the monastic and lay communities that surrounded them through the implementation of relic policies. It is therefore argued that the movement of medieval corporeal saints’ relics in western Europe demonstrates that relics circulated within the medieval economy in myriad ways. Research into the status of relics, how they were exchanged, and the socio-economic benefits accrued through their acquisition can therefore have some bearing on the historian’s understanding of the worth of the human body, as well as the tension between creating capital and promoting the sacred in medieval Christianity.

Current social norms support statistics that reflect the uneven distribution of economic resources within the United States. Local Catholic parishes, including its parishioners, have a responsibility to address the needs of the poor by participating in outreach to others. This is true within upper-income parishes where access to a variety of resources could provide support to those with far fewer resources. Church tradition provides the means for understanding why care for the poor is a priority and responsibility in the life of a parish. The belief of “imago Dei” forms a basis of establishing that human life has value due to the equal dignity that is present in all of humanity. Within this broad context, the Second Vatican Council maintained that the Church has a mission to be a sacrament of salvation that animates Jesus’ ministry of care for life in the world today. Subsequently, church members have a responsibility to be the animators for her mission by answering the call to create and form a community in which there exists mutual responsibility and kinship amongst all her members.

The SADC region has a high rate of children orphaned at an early age due to several factors which include the HIV/AIDS pandemic. The Zimbabwean orphan population is estimated at 1.6 million children (Ntakazo 2011:1). An increasing number of orphans in Zimbabwe are under the care of elderly grandparents, and some have to fend for themselves. The breakdown of the extended family support system has caused orphans to be especially vulnerable. Against this background this qualitative study examines, from a practical theological perspective, the emotional effects of having been orphaned at a very early age on people’s later lives. The context of the study is Zimbabwe. Through “the multiple case studies design” (Leedy & Ormrod 2010:137) data were collected by means of narrative interviewing from three categories of participants who had been orphaned before the age of five. Two participants of primary school age, two of secondary school age and two young adults on a tertiary education level were interviewed. The primary theoretical framework for processing and interpreting the data was derived from Erikson’s (1959) theory of psychosocial development, supplemented by Kohlberg’s theory of the stages of moral development (1981) and Fowler’s theory of the stages of faith (1981). This study, located in human developmental studies and practical theology, focuses on the emotional effects of early orphanhood at different stages of life and the role of the faith community in caring for such people. The study found that children orphaned before the age of five years experience intense psychological and emotional pain throughout the various developmental stages and that this pain is expressed in a variety of ways. The study concludes with an exploration of how Scripture and the faith community can be utilised as potential sources of healing.
Dissertation (MA)--University of Pretoria, 2018.
Practical Theology
MA
Unrestricted

This study within Practical Theology explores the nature of the relationship between women’s identity and religion in Wales, using qualitative and literary methods and in particular poetry as a form of theological reflection. The thesis is structured as a theological ‘critical conversation’. Dialogue partners include Western feminist theologians and their claim that women find it difficult to assert an authentic self and also sociological and historical texts looking at religion, women and identity in Wales. Christianity has played a significant part in Welsh identity construction, particularly in creating a repressive self-image for Welsh women for political reasons. Women’s current perspectives were investigated through life-story interviews, memoirs and the poetry of Menna Elfyn. My own poetry also makes a significant contribution to the reflexive insights within this project, and is an innovative aspect of my methodology. Unlike the representation of women as silent and disempowered within Western feminist theology, Welsh women are resilient and have an empowering and operative stereotype, the Welsh Mam – Strong Woman. Welsh women are at a key stage of constructing a new identity, disconnected from religion and other restrictive influences of the past. I end with a call for the churches in Wales to attend to issues of stratification, stigmatisation, repression and power in order to facilitate the flourishing of women as well as be more effective in their mission.

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

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

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

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

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

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

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

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

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