This project begins to build a bridge between the commonly held assumption that congregational renewal is leader-dependent and the understanding that new life is found by tending to relationship as learned through worship. Samuel Wells’ concept of “being with” and James K. A. Smith’s liturgical anthropology provide a theoretical framework for relationally oriented renewal and reimagined worship. This project provides a practical means for the Franklin United Methodist Church (Franklin, Massachusetts) to conceive, implement, and assess the efficacy of worship to help congregants relate. By reimagining worship as relational, relationships should be strengthened, and the community should find new life together.

This dissertation looks at the history and development of the Decalogue and when, or how it came to be a crucial document for the nation of Israel. With this, we look at the history of Israel as a nation and their God YHWH. Having explored some of these avenues, we then seek to discover how the Decalogue is relevant today and how it perhaps affects us today. / Dissertation (MA)--University of Pretoria, 2016. / Old Testament Studies / MA / Unrestricted

Alhoewel dit hierdie jaar agtien jaar gelede is, nadat die Apartheidsisteem tot ‘n einde gekom het, kan die voetspore van verdeeldheid op grond van ras en etnisiteit tog nog gesien word in die Suid-Afrikaanse samelewing. Verskeie akademici erken wel dat die land ver gekom het in terme van versoening en sosiale kohesie, maar dat daar nog ‘n lang pad voorlê. Statistiek Suid-Afrika toon aan dat die Suid-Afrikaanse samelewing oorwegend religieus is, daarom is die navorser se vermoede dat die kerk ‘n groter rol kan en moet speel in terme van die bevordering van versoening en sosiale kohesie in Suid-Afrika. Die navorser stel dus ondersoek in na multikulturele liturgieë en of multikulturele eredienste as rolspelers in die bevordering van versoening en sosiale kohesie. Die vraagstelling van die navorsing is dus: Watter ritueel-liturgiese kwaliteite tydens multikulturele aanbidding kan ‘n positiewe en opbouende effek op sosiale kohesie en versoening in die huidige Suid-Afrikaanse konteks hê? Die navorser het die navorsingsvraag ondersoek deur middel van ‘n literatuurstudie in die veld van liturgie, antropologie en ook sosiologie. Die vraag is ook verder ondersoek deur middel van empiriese navorsing by drie verskillende multikulturele eredienste in Pretoria. Die volgende aspekte is deur die loop van die jaar nagevors: <ul> <li> Teologiese en sosiologiese interpretasie van die huidige sosiale konteks van Suid-Afrika – in hierdie gedeelte van die navorsing het die navorser gepoog om die konteks van die Suid-Afrikaanse samelewing vir die leser weer te gee. Daar is grotendeels gebruik gemaak van die Sensus 2001 om die demografiese gegewens van Suid-Afrika weer te gee. Verder is die samelewing ook ondersoek deur gebruik te maak van sentrale teoretiese begrippe naamlik vergifnis, versoening, sosiale transformasie, sosiale kohesie en sosiale identiteit.</li> <li> Die aard van multikultulturele eredienste en die waarde van simbole, rituele en seremonies – in hierdie hoofstuk word daar ondersoek ingestel na die teologie van multikulturele liturgieë. Eerstens word daar gekyk na die waarde van simbole, rituele en seremonies binne multikulturele eredienste. Daarna word die ontwikkeling van die liturgie soos beïnvloed deur kultuur in breë trekke beskryf. Die essensie van aanbidding word ook op die tafel geplaas. Laastens word ‘n voorlopige teologie van multikulturele eredienste saamgestel uit die literatuurstudie.</li> <li> Gedetailleerde beskrywing van drie onderskeie eredienste – die drie multikulturele eredienste word in die fynste detail beskryf na aanleiding van wat voor, tydens en na die erediens gebeur. Die struktuur van die kerkgebou asook die liturgiese ruimte word in detail weer gegee.</li> <li> Empiriese navorsingsdata (fokusgroepe) analise – die navorser het onderhoude gevoer met gekose kandidate wat gereeld die onderskeie multikulturele eredienste bywoon om verdere kennis aangaande mense se belewenis van die eredienste in te samel.</li></ul> Die gevolgtrekking van die navorsing vind dan neerslag in die voorlopige teorie van multikulturele eredienste wat versoening en sosiale kohesie bevorder. ENGLISH : Although 2012 marks eighteen years since the demise of Apartheid, traces of division based on race and ethnicity can still be witnessed in the South African society. Several academics acknowledge that the country has made good progress with regards to reconciliation and social cohesion but that there is still a lot of work to be done. Statistics South Africa show that the majority of the South African society are religious. The researcher therefore supposes that the church can play a greater role in the promotion and strengthening of reconciliation and social cohesion. The research question are therefore as follows: Which ritual-liturgical qualities during multicultural worship can have a positive and edifying effect on social cohesion and reconciliation in the current South African context? The researcher has investigated this research question through a literature study in the fields of liturgy, anthropology and sociology. The research question was furthermore investigated through means of empirical research at three different multicultural worship services in Pretoria. The following aspects were studied throughout this year: <ul> <li> Theological and sociological interpretations of the current social context in South Africa – in this part of the research the researcher focused on providing the reader with a reflection on the current context in South Africa. The researcher primarily made use of the South African Census of 2001 to present the demographic information of the country. The society was also investigated by making use of a number of central concepts including forgiveness, reconciliation, social transformation, social cohesion and social identity.</li> <li> The nature of multicultural worship and the value of symbols, rituals and ceremonies – in this chapter multicultural liturgies are investigated. Firstly the researcher looks at the value of symbols, rituals and ceremonies in multicultural worship services. The development of liturgy as it was influenced by culture are discussed in broad terms. The essence of worship is also touched upon. Lastly a preliminary theology of multicultural worship services are developed based on the literature study.</li> <li> A detailed description of the three different worship services – the three multicultural worship services are descibed in as much detail as possible based on what happens before, during and after the worship service. The physical structure of the church building as well as a desciption of the liturgical space is also presented.</li> <li> Analysis of the empirical data (focus groups) – the researcher conducted interviews with selected candidates who attend the different multicultural worship services regularly in order to gain more knowledge about their experiences of the worship services.</li></ul> The conclusion of the research can then be found in the preliminary theory of multicultural worship services that promotes reconcilation and social cohesion. / Dissertation (MTh)--University of Pretoria, 2012. / Practical Theology / unrestricted

AFRIKAANS: Gemeentelike aanbidding beleef huidiglik twee uiterste strome. Aan die een kant is daar 'n ou ortodoksie wat vir baie geen betekenis meer inhou nie. Aan die ander kant is daar die charismatiese beweging met die sogenaamde tekens-en-wonders-beweging aan die spits, wat weer die fokus weg van God af neem en dit op die individu se behoeftes plaas. Die probleem is aangewakker deur die feit dat daar 'n kloof tussen die sistematiese en praktiese teologie gekom het, waarin die sistematiese teologie nie meer vir die praktiese teologie dikteer nie. Nou is dit so dat wat 'n mens in verband met God glo, 'n uitwerking op die praktyk van sy aanbidding sal hê. Daarom moet 'n teologie van aanbidding by God begin sodat aanbidding 'n reaksie op God is. Aanbidding as reaksie op God word geï1lustreer deur die feit dat beide die Ou en Nuwe Testament aanbidding uitdruk as 'n aksie waarin die aanbidder laag voor God buig. Dit druk 'n gesindheid van se1fvemedering uit, waarin die aanbidder sy nietigheid voor God verklaar. Sonder hierdie gesindheid is geen ware aanbidding moontlik nie. AIle ander liggaamshoudings en liturgiese aksies is onderhewig aan 'n gesindheid, waarin die aanbidder laag voor God moet buig. Wanneer 'n mens in 'n teologie van aanbidding by God begin, moet aanbidding 'n reaksie op beide sy transendensie en immanensie wees. Onder hierdie twee wesenskenmerke van God, kan al sy attribute geplaas word. In sy transendensie is God heilig. In sy heiligheid is Hy beide verhewe en sondeloos. Sy heilige transendensie bevat dus beide verhoudings- en morele betrippe. Die gepaste reaksie van die gemeente op God se transendente heiligheid is dié van vrees en ontsag, wat uitloop op sondebelydenis. In sy immanente liefde is God naby aan sy skepping en staan Hy in sy immanensie in verskeie verbonde met sy skepping, in die Ou Testament met Israel en in die Nuwe Testament met sy kerk in Christus. In Christus het God nader as ooit gekom en in sy Seun het Hy onder sy mense kom woning maak en Hom oor die mens kom ontferm. Sy immanensie word nog duideliker in die immanente Heilige Gees. Beide die Vader en die Seun is immanent deur die Gees. Hierdie immanensie word in die erediens gevier en beleef. Die gemeente reageer deur God te loof, omdat Hy sy immanente liefde aan hulle in Christus bewys het, asook in die alledaagse lewe by hulle betrokke is. Met beide God se transendensie en immanensie stewig gevestig in die erediens, beleef die gemeente ‘n ontmoeting met God op sy terme, en nie volgens menslike smaak nie. Die balans wat daar in die erediens bestaan, sal ‘n opvoedkundige uitwerking op lidmate hê sodat hulle God ook in terme van sy immanensie en transendensie in die alledaagse lewe kan dien. Sodoende sal hulle leer om Hom beide life te hê en te vrees. ENGLISH: Church worship is currently experiencing two radical forms: On the one hand there is the old orthodox liturgies that for many hold no meaning anymore. On the other hand there is the charismatic movement with the so-called signs-and-wonders-movement leading it, which takes the focus away from God and places it on the individual and his needs. The problem is made worse by the fact that systematic and practical theology have become separated and that the practical theology is not being dictated anymore by the systematic theology. It is a fact that what one believes about God, will have a definite effect on one's practice in worship. Therefore a theology of worship must begin with God, in order that worship may be a reaction to God. Worship as a reaction to God is being illustrated by the fact that both Old and New Testaments show worship as an action in which the worshiper prostrates himself before God. It shows an attitude of self-humiliation, through which the worshiper acknowledges his own insignificance before God. No worship is possible without this attitude. All other bodily positions and liturgical actions are subject to this attitude in which prostration is at least the heart's intention. Whenever one begins in a theology of worship with God, worship must become a reaction to both God's transcendence and immanence, under which all his attributes can be listed. In his transcendence God is holy. In his holiness He is both exalted and without sin. His holy transcendence is therefore being described both in relational and moral terms. The congregation's proper reaction to God's transcendence IS that of fear and reverence, which results in the confession of sins. In his immanent love God is near his creation. In his immanence he made covenants with creation, in the Old Testament with Israel and in the New Testament with his church in Christ. In Christ God came nearer than ever before and in his Son he came to live among his people and mercifully took pity on them. His immanence is being intensified by the immanent Holy Spirit. Both Father and Son are immanent through the Spirit. This immanence is being celebrated and experienced in church worship. In reaction, the congregation praises God because He has proved his immanent love to them in Christ and He is still involved in the lives of his children. When both God's transcendence and immanence are being acknowledged in the worship service, the congregation can meet with God on his terms, and not according to human taste. A proper balance will have an educational effect on members, so that they will also serve God in terms of his immanence and transcendence in their daily lives. Thus they will learn to both love and fear Him. / Dissertation (MA (Theology))--University of Pretoria, 2001. / Dogmatics and Christian Ethics / unrestricted

Radical changes during the past century not only effected the broad global society, but also church life. Dwindeling numbers of membership and lesser church attendance show that worldwide secularization has put the church in a tight position. On the other hand, there is currently renewed interest in spiritual life. This tendency gives Christianity and the church as such the opportunity to come forward with new and creative ways to convey the message of the gospel. One of the focus points should be to rediscover and renew the worship service, as it is still the main function of the church. Post modern ways of life and thinking should together with the eternal Word of God be the prime factors of rethinking worship. With mainly these arguments in mind, this study attempts to develop a design by which creative and effective worship services can be planned. Because the Bible as Gods Word is central in reformed theological thinking as well as in the whole spectrum of such church life, that will be the basis. As far as the worship service is concerned, the text for the sermon is held to be not only the focus point but actually the source from which all the liturgical elements develop. The study starts off with an overview of current tendencies. Chapter 2 deals with the research work being an empirical survey as well as a literature study. Results of the empirical survey is dealt with throughout the study. Chapter 3 discusses the whole issue of the presence of God in the church service. After an overview of this phenomenon in different eras of church history, it concludes with the outcome that God’s presence is firstly a historical fact and secondly a means of communication during a certain event. This can be experienced because the worshiper is a person with a certain human makup who lives in a particular time and space. In Chapter 4 the issue of the hermeneutical process comes into view. It deals with the Word in context and feels in the end at home in the presence of the textual communicative approach of a person such as Paul Ricoeur. The tendencies of the post modern time is also discussed. Chapter 5 focuses on liturgy itself and leads to the point where liturgy is actually the merging of Gods message with the message of the congregation. The final chapter develops the liturgical model which we can call the liturgical design where the text for the sermon is the viewpoint. / Dissertation (MA(Teologie))--University of Pretoria, 2005. / Practical Theology / unrestricted

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In the field of liturgical theology, there is a common understanding that the prescriptive theological claims of theologians do not often match the descriptive, lived reality of worshippers. Put differently, there is a gap between the “primary” theological activity of worship and the formal “secondary” theology of the academic liturgical theologian. Within this interstice lie the liturgical-theological articulations of “ordinary,” non-specialist worshippers. This project argues that liturgical theology has not focused upon the human subject to a sufficient standard and proposes the method of liturgical biography as a descriptive and analytically rich avenue to construct liturgical theologies. Liturgical biography utilizes longitudinal oral interviews and personal journal entries, supported by ethnographic fieldwork, to describe the lived reality of the “ordinary” primary theologian (the worshipper) engaging in worship and liturgical-theological reflection. In addition to a methodological proposal, this project offers and analyzes the liturgical biographies of two worshippers who attend the New York City campus of Hillsong Church, a global Pentecostal megachurch-turned-denomination. Chapter One discusses the theoretical underpinning to liturgical biography, incorporating the concept of the rhizome developed by Gilles Deleuze and Félix Guattari. Liturgical biography is needed because worship is too rhizomatically complex for the universalizing and prescriptive claims of liturgical theology. Chapter Two provides a working history and liturgical theology of Hillsong Church rendered from Hillsong’s primary sources (i.e., books, sermons, song lyrics, blogs). Chapters Three and Four examine the personal histories and liturgical-theological claims of these two “primary theologians” who attend Hillsong New York City, whose claims are then placed in conversation with liturgical-theological interlocutors and other allied fields of discourse. These chapters are “co-constructed” insofar as the primary theologians’ voices take the lead, but the researcher employs the thematization and organization of the materials. Their liturgical theologies demonstrate the “gap” between primary and secondary theology, elucidate the rhizomatic complexity of worship, and offer unique contributions to liturgical theology, especially by giving voice to the underrepresented perspectives of Pentecostals and Evangelicals. Chapter Five concludes the project by arguing in favor of liturgical biography as a viable method for liturgical theology and further theorizes its ecumenical import. / 2021-07-25T00:00:00Z

<p> This dissertation brings the insights of linguistic discourse analysis, and particularly of Systemic Functional Linguistics (SFL), to bear on the prophetic book of Joel in order to clarify the nature and function of the Day of YHWH in the book. The concepts of register and genre as defined by SFL, along with the related concepts of context of situation, context of culture, and context of text (or co-text), provide helpful tools that both dovetail with the problems and goals of other kinds of synchronic analysis and give new and valuable insights. By applying register analysis to the various passages that deal with the Day of YHWH in the book of Joel, the dissertation identifies the registers of the four sections of the book and compares and contrasts the various registers of each of these sections, making use of this analysis to shed light on the nature and function of the Day of YHWH in each section. Following this is a description of the linguistic register, the context of situation, and the nature and function of the Day of YHWH in the book of Joel as an entire text.</p> <p> The Day of YHWH in the book of Joel is a future moment of theophanic intervention, an inevitable day of destruction and salvation. Key to the theology of the Day of YHWH in Joel is the relational orientation of the readers/hearers of the book to YHWH. The book of Joel is thus a communicative act that calls for repentance grounded in worship of YHWH and that promises deliverance from the Day and a glorious eschatological future for those who heed the book's call to proper orientation toward YHWH.</p> / Thesis / Doctor of Philosophy (PhD)

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No description available.