Academisch proefschrift--Amsterdam. / Summary in English. "Literatuur": p. [119]-120.

Thesis--Utrecht. / Summary in Dutch. Includes bibliographical references.

Thesis (Ph. D.)--Radcliff college, 1925. / Thesis note on p. vi.

Thesis (Ph. D.)--Radcliff college, 1925. / Thesis note on p. vi.

Proefschrift Universiteit Utrecht. / Ook verschenen in gedrukte vorm.

When looking at the society of today, we get a picture of a society that has lost hope in their lives. This picture also has an effect on the church. Regarding this phenomenon is the remark of Gerard Dekker that the church has become a fringe phenomenon and that the church has lost contact with the world. The church is in a situation of uncertainty and in a search of identity. The use of symbolism and rituals provides identity and security. When a person is confronted with the meaning of the symbol that is been used, it helps that person to give meaning to its life on to give hope for that person. But for this to happen it is necessary that the symbols are being used correct and from the basis of the Scripture. The main place were the symbols and rituals are being used is in the place of public worship. Therefore it is necessary that we will understand what happens in the public worship and who the person is that comes to the public worship. It is also necessary to look at reasons for the insufficient use of symbols in the public worship. In a study that is being made we find that the most significant aspect on the preaching is the atmosphere that there is in the public worship. The church lives in a time of changes and these changes have an affect on the church and the preaching. The public worship is also a creative process were the role of the Scripture, the traditions and the context are important. When using symbols in the public worship we have to look at the communication theory of Ricoeur. For Ricoeur the narrative plays an important role. The process of understanding is for him a creative process where he makes use of stories, metaphors and symbols. From his communication theory it is important that the listener are included. The use of symbols is for him a help in understanding. The symbols also have a double significance, namely unveiling and concealing. The thesis also shows out the role that the Reformation, the Modernism and the Post Modernism have on a person and the way we understand the Word of God. The use of symbols is helpful in the communication of the Word of God to the Post Modern person. The challenge for the preaching is that the symbols are being used in a manner that the other reality is being communicated to the Post Modern person. The last two chapters of the thesis concentrates on the role that symbols plays in our lives; the characteristic of symbols; the conditions for the use of symbols and the use of symbols and rituals. When it comes to the use of symbols we see that these symbols gives meaning and hope to a person. / Dissertation (MA (Theology))--University of Pretoria, 2006. / Practical Theology / unrestricted

Thesis (Ph.D. (Liturgics))--North-West University, Potchefstroom Campus, 2005.

Chapter 1 emphasizes the central position that the worship service occupies in the life of the believer, but then the whole person of the believer. The atmosphere is therefore vital. This is researched in part 2 by an exegetical study of 1 Corinthians 1-14, as well as the rest of Scripture. The variations through history are also studied. The atmosphere in the worship service should be such that the worshipper meets God with the necessary awe and respect. The service must also create an atmosphere of love, warmth, friendliness, and joy. All present must be invited and made welcome by the service. The atmosphere must further encourage and create room for everybody to participate and use their specific gifts. It can therefore change from service to service and within a single service. Important instruments in the atmosphere are the liturgical space, symbols, rituals, physical movement, gestures, music, song and the senses. Part 3 studies the contribution of adjacent sciences, like the theory of communication, cognitive science, symbolism, music, architecture and multimedia. These sciences support the principles of part 2 and give important perspectives for the practical application thereof. The situation in practice is studied by empirical research. The atmosphere is clearly not sufficiently integrated in the worship service. Although some elements are present, they are purely coincidental. A specific aimed strategy is lacking. Part 4 tries to bridge the gap between the base theory (part 2) and the practice (part 3) by suggesting practical guidelines. Because every congregation is in a unique context, a model is given to realize the principles. The image of the 'house of God is used to summarize and explain the principles. The final conclusion is that atmosphere plays a vital role in the worship service. In practice very little is made hereof. If the Atmosphere in the worship service is adjusted to what it should (and can!) be, the worship service will come closer to the purpose for which it is there and will it become even more of a meeting of the total person with the totality of God and with the totality of the fellow believer and the world. / Thesis (Ph.D. (Liturgics))--North-West University, Potchefstroom Campus, 2005.

Chapter 1 emphasizes the central position that the worship service occupies in the life of the believer, but then the whole person of the believer. The atmosphere is therefore vital. This is researched in part 2 by an exegetical study of 1 Corinthians 1-14, as well as the rest of Scripture. The variations through history are also studied. The atmosphere in the worship service should be such that the worshipper meets God with the necessary awe and respect. The service must also create an atmosphere of love, warmth, friendliness, and joy. All present must be invited and made welcome by the service. The atmosphere must further encourage and create room for everybody to participate and use their specific gifts. It can therefore change from service to service and within a single service. Important instruments in the atmosphere are the liturgical space, symbols, rituals, physical movement, gestures, music, song and the senses. Part 3 studies the contribution of adjacent sciences, like the theory of communication, cognitive science, symbolism, music, architecture and multimedia. These sciences support the principles of part 2 and give important perspectives for the practical application thereof. The situation in practice is studied by empirical research. The atmosphere is clearly not sufficiently integrated in the worship service. Although some elements are present, they are purely coincidental. A specific aimed strategy is lacking. Part 4 tries to bridge the gap between the base theory (part 2) and the practice (part 3) by suggesting practical guidelines. Because every congregation is in a unique context, a model is given to realize the principles. The image of the 'house of God is used to summarize and explain the principles. The final conclusion is that atmosphere plays a vital role in the worship service. In practice very little is made hereof. If the Atmosphere in the worship service is adjusted to what it should (and can!) be, the worship service will come closer to the purpose for which it is there and will it become even more of a meeting of the total person with the totality of God and with the totality of the fellow believer and the world. / Thesis (Ph.D. (Liturgics))--North-West University, Potchefstroom Campus, 2005.