Thesis (PhD)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: This research has suggested an alternative homiletical appropriation of biblical passages by utilizing the Speech Act Theory (SAT). In the light of SAT, the preached text is not to be viewed simply as the basis of timeless principles, meanings, and ideas from Scripture or as emphasizing a human experience in the modern world that serves as a re-narration of the text. Rather, the performance of the movement from text to sermon 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 biblical illocutionary forces (BIF) in Scripture in order to perform the perlocutionary homiletical response (PHR) in the preached text. This forms the centre of the use of preaching as a performance of the biblical text in a broken world. The study shows that the SAT is in accordance with the Reformed Confessions in their emphasis on the living Triune God, still speaking through the Scripture in the present. The Trinitarian archetype of the SAT stance is that the communicative agent is God (locution level); the communicative action is by the Son (illocution level); and the communicative result is from the Holy Spirit (perlocutionary level).According to this determinative view, the Holy Spirit is the enabler of a revealed and continuous biblical illocutionary force in the text being available on the perlocutionary level in the preached text. The Holy Spirit has continually enabled the Christian community to understand and enact the Scripture in the context of theological discernment and its practical responsibility in the modern world. The movement from text to sermon in the SAT therefore not only relates to the treble movement of the grammatical and literary structure within the text, the movement of a creative hermeneutic, the movement of the performed interpretation of the community, or a combination of all three. The three movements have to merge together in the movement of the text to the sermon, and then to the worship service, before it gets to the congregation, in the movement towards a meeting with Godin modern worlds. The homiletical triad of identity, teleology and responsibility will offer practical guidelines for promoting human dignity and generating theologically responsibility in the broken world. That is to say, the homiletical appropriation of biblical passages generate in the SAT an unexpected ethical reality through the totality of the triune God’s authoritative speech act in which the Holy Spirit gives the energy to accomplish the alternative reality. / AFRIKKANSE OPSOMMING: Hierdie navorsing stel 'n alternatiewe homiletiese aanwending van Bybelse gedeeltes voor deur gebruik te maak van die taalhandelingsteorie (SAT). In die lig van SAT, word die verkondigde teks (preek) nie bloot as die basis van tydlose beginsels, betekenis en idees uit die Skrif beskou, of as die klem op menslike ervaring van die moderne wêreld wat dien as 'n hervertelling van die teks, benader nie. Die uitvoer van die beweging van teks na preek in SAT word eerder verstaan as die performatiewe aksie van die teks self. Die essensie van interpretasie in prediking is dus die Bybelse illokusionêre kragte (BIF) in die Skrif wat die perlokutionêre homiletiese reaksie (PHR) in die verkondigde teks tot uitvoering bring. Dit vorm die middelpunt van die gebruik van die prediking as 'n uitvoering van die Bybelse teks in 'n gebroke wêreld. Die studie dui aan dat SAT in ooreenstemming is met die Gereformeerde Belydenisse in hul klem op die lewende Drie-enige God, wat steeds in die teenswoordige tyd praat deur die Skrif. Die Trinitariese argetipe van die SAT standpunt is dat die kommunikasie-agent God is (spreekwyse vlak); die kommunikatiewe aksie deur die Seun is (illokusie vlak); en die kommunikatiewe uiteinde deur die Heilige Gees bewerk word (perlokutionêre vlak). Volgens hierdie perspektief, is die Heilige Gees die bemagtiger van 'n geopenbaarde en deurlopende Bybelse illokusionêre krag in die teks, wat op die perlokusionêre vlak beskikbaar is, in die verkondigde teks. Die Heilige Gees stel voortdurend die Christelike gemeenskap in staat om die Skrif te verstaan en te implementeer in die konteks van teologiese onderskeiding en praktiese verantwoordelikheid, ook in die moderne wêreld. Die beweging van die teks tot preek in SAT hou dus nie slegs verband met die drievoudige beweging van die grammatikale en literêre struktuur binnedie teks, die beweging van 'n kreatiewe hermeneutiek en die beweging van die uitgevoerde interpretasie van die gemeenskap, of 'n kombinasie van al drie nie. Die drie bewegings moet saamsmelt in die beweging van die teks na die preek, en dan na die erediens, voordat dit die gemeente bereik, in die beweging na 'n ontmoeting met God in die moderne wêreld. Die homiletiese drietal van identiteit, teleologie en verantwoordelikheid bied praktiese riglyne vir die bevordering van menswaardigheid en die generering van teologiese verantwoordelikheid in die gebroke wêreld. Die homiletiese aanwending van Bybelse gedeeltes genereer in SAT 'n etiese werklikheid deur die totaliteit van die Drie-enige God se gesaghebbende gespreksdaad, waarin die Heilige Gees die energie gee om die alternatiewe werklikheid te bereik, honoreer word.

For the last two decades Haddon Robinson's homiletic text Biblical Preaching has been a significant influence in evangelical homiletics. In an endeavor to evaluate the homiletic method within it, this study asked the following questions: What is Robinson's theological methodology and how does it affect his homiletical method? What is his hermeneutical methodology and how does it affect his homiletical method? These two questions lead into the main issue of this study expressed in two other questions: Is Robinson consistent with his theological and hermeneutical methodology in his homiletical method? What are the strengths and weaknesses of his ten-stage method? Based on these issues, the purpose of this study was to investigate Robinson's theological and hermeneutical methodology, evaluate his ten-stage method in light of this investigation, and based on any problematic areas, suggest pointers toward new theory and procedure for the enhancement of expository pedagogy. To provide a framework for this study, four homiletical paradigms in contemporary American homiletics were identified and explained. Robinson's method was found to be in one of these paradigms. With this framework in mind, Robinson's theological and hermeneutical methodology was investigated. Following this, his definition of expository preaching with its five components was set forth and investigated. It was found that Robinson's expository methodology as expressed in his view of Scripture, hermeneutics, and definition of expository preaching, is a consistent foundation for his ten-stage method. Nevertheless, several problematic issues were noted. Having investigated Robinson's expository methodology, this study formally evaluated his ten-stage method and found its center of gravity to be on the two center stages dealing with the homiletical idea and purpose statement. Furthermore, this evaluation found the ten stages to be consistent with Robinson's definition of expository preaching in its movement from interpretation to application. In seven of the stages, however, this study found deficiencies due to procedural weaknesses and a lack of theoretical focus. The study concluded with ten pointers based on the problem areas addressed throughout the investigation and evaluation. These pointers suggested a new theory and procedure to enhance expository pedagogy and practice. / Practical Theology / D. Th. (Pratical Theology)

The Evangelical Reformed Church is celebrating its sixtieth anniversary. This study investigates this church's unique view of Scripture and places it within the broader context of a Reformed approach. To this end, a literary study is conducted, whereby the Evangelical Reformed conviction is compared to that of Calvin and Barth, as put forward in their Institutions and Church Dogmatics, respectively. This procedure allows for a collation of the Evangelical Reformed stance and the Reformed view. Since the belief regarding Scripture has an effect on many aspects of the traditional reformed dogma, several bibliological facets are singled out, namely, revelation, authority, inspiration, and the inception of the canon. By way of illustration, these details are considered with specific reference to the Reformed doctrine of Predestination. The goal of this exercise is to evaluate the application of the bibliological dogma in the formulation of theology. / Systematic Theology & Theological Ethics / M.Th

Thesis (DTh)--Stellenbosch University, 2002 / ENGLISH ABSTRACT: The presence of God in preaching is one of the most important Reformed homiletical themes. However, contemporary homiletics and preaching ministry do not pay due attention to this theme. More specifically speaking, contemporary Korean preaching also asks for a more comprehensive homiletical foundation for the homiletically appropriate witness of the divine presence in preaching. Based upon Dingeman's practical theological methodology, this study thus aims to describe and examine the practical realities of the witness of the divine presence in contemporary Korean preaching, and to make further some comprehensive normative and strategic suggestions on this homiletical theme. In chapter 1, in order to prepare to analyze and explain the practical reality of the witness of the divine presence in Korean preaching, we constructed an appropriate sermon analysis frame that consists of the following three components: analysis norms (God, the preacher, the Scriptures, and the audience), analysis targets (the five representative Korean preachers and their sermons - Yune-Sun Park, Yong-Gi Cho, Sun-Hee Kwak, Han-Hum Oak, and Dong-Won Lee), and analysis variables (the religio-sociological background of the Korean corporate personality in relation to the four indigenous Korean religions - Shamanism, Taoism, Buddhism, and Neo-Confucianism). Based upon this analytical frame, from chapter two till six, this study analyzed in detail five sermons of representative Korean preachers with the guidance of the analytical questions: Yune-Sun Park (ch. 2), Yong-Gi Cho (ch. 3), Sun-Hee Kwak (ch. 4), Han-Hum Oak (ch. 5), and Dong-Won Lee (ch. 6), and observed several homiletical aspects of the witness of the divine presence in contemporary Korean preaching. Through this detailed analysis of the five representative Korean preachers' sermons, we noted the fact that God-images implemented by the preacher cannot help being confined by the specific pastoral interests or theological emphasis that the preacher has in mind, as raised from the existential experience of the preacher, the theological emphasis, or pastoral context. However, without an appropriate consideration of the four components of preaching, the witness of the divine presence cannot achieve the desirable sermonic results. With this homiletical necessity in mind, we discussed the normative foundation of the witness of the divine presence in relation to the four components of preaching: God (ch. 8), the Scriptures (ch. 9), the preacher (ch. 10), and the audience (ch. 11). After establishing a normative understanding of how each component is to be involved in the witness of the divine presence, we have also made several strategic suggestions in relation to Korean preaching. In chapter 8, based upon the pneumatological dimension of preaching, we confirmed that the witness of the divine presence should be rendered in a linguistic and ecclesial frame, and suggested that God-images should be used based upon Christian narrative that brings about a linguistic and ecclesial collision between the identity narrative of the Christian community and the individual's narrative in preaching. In chapter 9, in connection with the question of how the voice of the Bible can be involved in the witness of the divine presence, we discussed the sacramental character of the Bible to mediate the divine presence to the Christian reader, and suggested that the reading of the Bible should make the transformative encounter with God happen to the reader. In chapter 10, we examined the question of how the voice of the preacher can be harmoniously involved in the witness of the divine presence, and paid attention to the three factors which the preacher is aware of in preaching: God (spirituality), the audience (integrity), and self (subjectivity and conviction). In chapter 11, we tackled the question of how the audience can be involved in the witness of the divine presence. Here we firstly defined the audience in relation to the other three components of preaching: in relation to God (theological, pneumatological, and eschatological being), to the Bible (hermeneutical being), and the preacher (communicative being). In addition to these definitions, we also defined the audience according to the reception axis of the Word: as an individual being (human heart and paradigmatic imagination), ecclesial and communal being (the divine presence through the pastoral ministry), and as one who is engaged in the world (socio-political responsibility to reflect the divine presence to the world). Based upon these definitions, we further suggested an appropriate communicative strategy for the witness of the divine presence, which consists of the image of God who is present in suffering, the communicative frame of the poor in spirit, and the four linguistic dimensions of confessional, evocative, hermeneutic, and imaginative witness. Through these normative and strategic suggestions, we confirmed and suggested that the witness of the divine presence should involve comprehensively all four components of preaching: God, the Scripture, the preacher, and the audience so as to sound like a sermonic symphony in which all four voices harmoniously take part in the witness of the divine presence, while retaining their own homiletical value. / AFRIKAANSE OPSOMMING: Die teenwoordigheid van God in die prediking is 'n belangrike Refonnatoriese tema. Hedendaagse homiletiek skenk egter nie genoeg aandag daaraan nie. Veral eietydse Koreaanse prediking kort 'n meer omvangryke homiletiese basis vir hierdie aangeleentheid. Hierdie studie is gebaseer op Dingeman se praktiese teologiese metodologie en dit beoog om die praktiese realiteite van die prediking van die goddelike teenwoordigheid in Koreaanse prediking te ondersoek en te beskryf en om verdere omvattende nonnatiewe en strategiese voorstelle ten opsigte van hierdie homiletiese tema te maak. In hoofstuk 1 ontwerp ons 'n toepaslike raamwerk vir preekanalise wat bestaan uit die volgende drie komponente: nonne vir analise (God, die prediker, die Skrif en die gehoor); teikens vir analise (vyf verteenwoordigende Koreaanse predikers en hulle preke - Yune-Sun Park, Yong-Gi Cho, Sun-Hee Kwak, Han-Hum Oak en Dong-Won Lee); en die analitiese veranderlikes (die godsdienstig-sosiologiese agtergrond van die Koreaanse samelewing met betrekking tot die vier inheemse Koreaanse godsdienste (Shamanisme, Taoisme, Buddhisme en Neo-Confucianisme). Gebaseer op hierdie analitiese raamwerk, analiseer hierdie studie vanaf Hoofstuk 2 tot 6 in besonderhede vyf preke van verteenwoordigende predikers na gelang van bepaalde analitiese vrae: Yune-Sun Park (Hf. 2), Yong-Gi Cho (Hf. 3), Sun-Hee Kwak (Hf. 4), Han-Hum Oak (Hf. 5) en Dong-Won Lee (Hf. 6), en let ons op sekere homiletiese aspekte van die getuienis van die goddelike teenwoordigheid in Koreaanse prediking. Deur middel van hierdie gedetaileerde analise merk ons dat die voorstellings van God soos getuig deur hierdie predikers beinvloed word deur spesifieke pastorale belange en teologiese beklemtoninge van die prediker self of deur die pastorale konteks. In die daaropvolgende hoofstukke bespreek ons die nonnatiewe onderbou vir die getuienis van die goddelike teenwoordigheid: God (Hf. 8), die Skrif (Hf. 9), die prediker (Hf. 10), en die gehoor (Hf. 11). Nadat die rol van elkeen van hierdie komponente bespreek is, maak ons strategiese voorstelle i.v.m Koreaanse prediking. In Hf. 8, gebaseer op die pneumatologiese dimensie van prediking, bevestig ons dat die getuienis van die goddelike teenwoordigheid plaasvind in 'n linguistiese en ekklesiologiese raamwerk, en suggereer ons dat voorstellings van God voortspruit uit die Christelike narratief. In Hf. 9 bespreek ons hoe die stem van die Bybel betrokke kan wees in die getuienis van die goddelike teenwoordigheid, Ons wys veral op die sakramentele karakter van die Bybel as bemiddelaar tussen die goddelike teenwoordigheid en die Christelike leser. In Hf. 10 gaan ons in op die vraag hoe die stem van die prediker betrokke kan wees in die getuienis van die goddelike teenwoordigheid en gee ons aandag aan drie aspekte waarvan die prediker bewus moet wees: die relasie tot God (spiritualiteit), die gehoor (integriteit), en die self (subjektiwiteit en oortuiging). In Hf. 11 bespreek ons die vraag hoe die gehoor (gemeente) betrokke kan wees in die getuienis van die goddelike aanwesigheid. Eers beskou ons die gehoor in sy betrokkenheid by die ander drie komponente: sy verhouding tot God (teologiese, pneumatologiese en eskatologiese wese), tot die Bybel (hermeneutiese komponent) en tot die prediker (kommunikatiewe komponent). Ter aanvulling van hierdie beskouinge definieer ons die gehoor as die ontvanger van die Woord, en weI as: 'n individuele wese (mens like hart en paradigmatiese verbeelding), kerklike en gemeentelike wese (die goddelike teenwoordigheid d.m.v. die pastorale bediening), en as mense wat betrokke is by die wereld (wat sosio-politieke verantwoordelikheid het om die goddelike teenwoordigheid in die wereld weer te gee). Gebaseer op hierdie definisies het ons 'n toepaslike kommunikatiewe strategie vir die getuienis van die goddelike teenwoordigheid voorgestel, bestaande uit 'n voorstelling van God wat teenwoordig is by lyding, die kommunikatiewe raamwerk van die armes in gees, en die vier linguistiese dimensies van die belydende, evokatiewe, hermeneutiese en verbeeldingryke getuienis. Met hierdie normatiewe en strategiese voorstelle bevestig ons dat die getuienis van die goddelike teenwoordigheid al vier die komponente van prediking behoort in te sluit: God, die Skrif, die prediker en die gehoor, ten einde 'n homiletiese simfonie te orkestreer.

The Evangelical Reformed Church is celebrating its sixtieth anniversary. This study investigates this church's unique view of Scripture and places it within the broader context of a Reformed approach. To this end, a literary study is conducted, whereby the Evangelical Reformed conviction is compared to that of Calvin and Barth, as put forward in their Institutions and Church Dogmatics, respectively. This procedure allows for a collation of the Evangelical Reformed stance and the Reformed view. Since the belief regarding Scripture has an effect on many aspects of the traditional reformed dogma, several bibliological facets are singled out, namely, revelation, authority, inspiration, and the inception of the canon. By way of illustration, these details are considered with specific reference to the Reformed doctrine of Predestination. The goal of this exercise is to evaluate the application of the bibliological dogma in the formulation of theology. / Philosophy, Practical and Systematic Theology / M.Th

For the last two decades Haddon Robinson's homiletic text Biblical Preaching has been a significant influence in evangelical homiletics. In an endeavor to evaluate the homiletic method within it, this study asked the following questions: What is Robinson's theological methodology and how does it affect his homiletical method? What is his hermeneutical methodology and how does it affect his homiletical method? These two questions lead into the main issue of this study expressed in two other questions: Is Robinson consistent with his theological and hermeneutical methodology in his homiletical method? What are the strengths and weaknesses of his ten-stage method? Based on these issues, the purpose of this study was to investigate Robinson's theological and hermeneutical methodology, evaluate his ten-stage method in light of this investigation, and based on any problematic areas, suggest pointers toward new theory and procedure for the enhancement of expository pedagogy. To provide a framework for this study, four homiletical paradigms in contemporary American homiletics were identified and explained. Robinson's method was found to be in one of these paradigms. With this framework in mind, Robinson's theological and hermeneutical methodology was investigated. Following this, his definition of expository preaching with its five components was set forth and investigated. It was found that Robinson's expository methodology as expressed in his view of Scripture, hermeneutics, and definition of expository preaching, is a consistent foundation for his ten-stage method. Nevertheless, several problematic issues were noted. Having investigated Robinson's expository methodology, this study formally evaluated his ten-stage method and found its center of gravity to be on the two center stages dealing with the homiletical idea and purpose statement. Furthermore, this evaluation found the ten stages to be consistent with Robinson's definition of expository preaching in its movement from interpretation to application. In seven of the stages, however, this study found deficiencies due to procedural weaknesses and a lack of theoretical focus. The study concluded with ten pointers based on the problem areas addressed throughout the investigation and evaluation. These pointers suggested a new theory and procedure to enhance expository pedagogy and practice. / Philosophy, Practical and Systematic Theology / D. Th. (Pratical Theology)