AFRIKAANS: Die ekologiese wêreldkrisis is die gevolg van die mens se oorskryding van die perke ten opsigte van vrede, geregtigheid en die heelheid van die skepping. Die kerk het bygedra tot hierdie krisis, en daarom kan dié krisis as ‘n sendingkrisis gesien word. Deur prinsipieel-teologiese beredenering bring hierdie studie duidelikheid oor die kerk se aandeel aan die ekologiese krisis in die wêreld as makrokonteks (afdeling A) en in Suid-Afrika as mikrokonteks (afdeling B) en oor die kerk se missionêre roeping as antwoord op dié krisis. ‘n Ekologiese sendingbenadering bied ‘n oplossing vanuit Suid-Afrika as mikrokonteks vir die wêreld in ‘n makrokonteks (afdeling C). Die studie word in drie afdelings aangebied. Afdeling A onder die opskrif: Die ekologiese krisis en die sending, ondersoek die invloed van die sending op die huidige ekologiese krisis in die makrokonteks. Aangesien die industriële rewolusie die grootste bydrae tot die ekologiese krisis gelewer het, word die sending se aandeel aan die krisis binne drie verskillende tydperke ondersoek. Gedurende die voorindustriële tydperk word die Middeleeuse klooster as teelaarde vir 'n kultuur van plundering bekyk. Verder word die proses van kolonisasie bespreek. Gedurende die vroeë industriele tydperk word daar gefokus op die wêreldbeskouing waardeur die mens as subjek teenoor die.aarde as objek te staan sou kom. 'n Kritiese blik word op die sending se propagering van die Westerse kultuur as 'n kultuur van vooruitgang gewerp. Gedurende die volwasse industriële tydperk word daar gekyk na die sending se bydrae in die totstandkoming van 'n teologie van ontwikkeling. Afdeling B se opskrif is: 'n Ekologiese perspektief op sending in die Suid-Afrikaanse konteks. Hier word op ekologie en sending in Suid-Afrika as mikrokonteks gefokus. Aangesien kolonisasie, industrialisasie en groot-apartheid die grootste bydraende faktore tot die ekologiese krisis in Suid-Afrika is, word die,sending se aandeel tot die krisis ook hier in drie verskillende tydperke hanteer. Gedurende die voorindustriële tydperk word daar gefokus op die sending se aandeel aan die viervoudige proses van grondroof as aspek van die kolonisasieproses. Gedurende die vroeë, industriële tydperk word daar gekyk hoedat die sending doelbewus industriële kultuurwaardes en die Naturelle Grond Wet van 1913 help vestig het. Gedurende die volwasse industriële tydperk word daar gefokus op die sending se steun aan 'n onregverdige sosio-ekonomiese en sosio-politieke sisteem wat op groot-apartheid sou uitloop. Afdeling C onder die opskrif: Riglyne vir 'n ekologiese sendingbenadering in ‘n postapartheid Suid-Afrika, wil die kerk se missionêre roeptng in 'n ekologiese krisis-wêreld verwoord. Hierdie benadering word in terme van tien aspekte van die sending omskrywe. Die basis en vertrekpunt van so 'n benadering is gerig op die koninkryk van God: Geregtigheid teenoor die kosmos vorm die kern van hierdie benadering. 'n Ekologiese sendingbenadering as onder meer evangelisasie, behels dat die Goeie Nuus van Jesus Christus se verlossing so verkondig moet word dat dit die sondaarmens oproep tot 'n nuwe lewe waarin qie nuwe mens as rentmeester van God se skepping lewe. 'n Ekologiese sendingbenadering as Eko-Teologie roep onder meer die kerk tot 'n nuwe manier van teologisering wat ingrypende implikasies vir Teologiese opleiding in 'n postapartheid Suid-Afrika inhou. 'n Ekologiese sendingbenadering vanuit 'n postapartheid Suid-Afrika as mikrowêreld bied vrede, geregtigheid en die heelmaking van die skepping as die kerk se missionêre antwoord op die ekologiese krisis vir die makrowêreld. ENGLISH: Mankind has shattered the justice, peace and integrity of creation. This has resulted in the ecological crisis of the world. The Church has contributed to this crisis. Therefore it may be seen as a mission crisis. Through theological analysis this study examines the role of the Church’s mission regarding the ecological crisis in the world in a macrocontext (section A) and microcontext (section B), as well as the Church’s vocation in the light thereof (section C). An ecological approach to mission from South Africa in a microcontext offers a model for this vocation in a macrocontext. The study consists of three parts. During the pre-industrial-period the study focuses on Medieval monasteries. Among other things a culture of plunder evolved here. The process of colonialism was also the result. In the early industrial period the focus is set on that philosophy of life in which man came to be the subject in opposition to the earth as object. This philosophy brought about the missionary proclamation of a Western culture of progress. During the mature industrial period the contribution of mission towards the establishment of a theology of development is discussed. In part two an ecological perspective on mission in the South African context is given. Because colonialism, industrialisation and grand apartheid are the greatest contributing factors to the ecological crisis in South Africa, mission's contribution towards the crisis is examined during three periods: During the pre-industrial period, the study focuses on the quadruple process mission undertook in the process of colonisation. During the early industrial period the study reflects on how mission deliberately helped establish a set of industrial cultural values and the Land Act of 1913. The mature industrial period focuses on the support of mission to the creation of an unequal socio-economical and socio-political substructure which would eventually lead to grand-apartheid. In order to express the Church’s mission agenda in an ecological crisis world, part three under the heading: Guidelines towards an ecological approach to mission in a post-apartheid South Africa, presents a few guidelines for a new approach to mission in a post-apartheid South Africa. An ecological approach as a comprehensive approach, includes the following aspects: Mission directed towards the Kingdom of God serves as basis and point of departure for such an approach whereas justice towards the cosmos forms the centre thereof. An ecological approach to mission also consists of evangelism where the Good News of the Gospel of Jesus Christ calls mankind as sinner, to a new life in which man’s stewardship of God’s creation is being acknowledged. An ecological approach to mission as Eco-Theology calls the Church to a new way of theologising with radical implications for theological formation in a post-apartheid South Africa. An ecological approach to mission from the microcontext of a post-apartheid South Africa, offers justice, peace and the integrity of creation as the Church’s missiological response to the world in ecological need in the macrocontext. / Thesis (DD)--University of Pretoria, 2010. / Science of Religion and Missiology / unrestricted

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

No description available.

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

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

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

Thesis (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.

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

Centered in the Diocese of NWPA, this thesis proposes a diocesan-level curriculum that will help struggling, timeworn Episcopal parishes grow into thriving, contextual Episcopal communities based in methods of transformative learning, particularly strategies that engage spirituality (Tisdell and Tolliver), undo oppressive frameworks (Freire), and teach organizations to learn (Senge). The desired outcome is shifted mindsets around church and the Episcopal tradition so that these parishes live into their unique callings to proclaim the gospel. This paper reflects on the demographic and ecclesial challenges, setting the context for the work to be done, before exploring the characteristics of vibrant parishes in this region. The middle part of the thesis develops the curriculum, particularly exploring its scholarly grounding, before concluding with effective tools for measuring the success of the program in shifting mindsets.

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.