I have outlined some objections to soteriologies that presume that only some are given a chance of eternal life. Such soteriologies can include or exclude those mentally competent but lacking human evangelisation. Fundamental to evaluating soteriologies I have looked at both what sin is (being and doing) and what salvation consists in, as regards divine and human interaction. On the one side I have considered God's goodness - would such a being act unethically regarding man's eternity? On the other hand I have looked at whether, and if so in what way, man is required to respond - in what way or ways is chance (if at all) given. Finally I have considered views about those who die in infancy. Here I have tentatively suggested my own theory which seeks to presume that before death every human being may choose to accept of reject God, a choice integral (I suggest) to salvation. / Department of Philosophy, Practical & Systematic Theology / M. Th. (Systematic Theology)

Thesis (DTh)--Stellenbosch University, 2003 / ENGLISH ABSTRACT: This study alms to investigate the function of imagination for faith formation of the child aged 7-11 years. Chapter one proposes the problems, proposition and significance of this dissertation, and sketches a brief overview of the further chapters. Chapter two provides a general understanding of the children, aged 7-11, in terms of their developmental stages and using a holistic approach. To encourage them to have faith, this chapter primarily investigates the character of faith in dimensions: the cognitive dimension (knowledge and mystery), the affective dimension (trust and community), and the behavioural dimension ( word and deed). In this holistic perspective, the imagination as the affective dimension, is placed in the centre through which the cognitive aspects and the behavioural aspects can be drawn together. Chapter three deals with the Bible as the source of Christian child education in which the Bible is defined as story and image. Through this new understanding of the Bible, the purpose of this chapter is to present the relevance of the Bible itself for the 7-11 year age- group children. The Bible as story has a plot structure that process from conflict to resolution, through which children can participate in the Bible with wonder and mystery. The Bible as image is an appropriate form to explain transcendent God to children who are living in perceived reality and can therefore engage with the Bible via feeling and seeing. Chapter four explores the significance and function of imagination by defining it as 'the anthropological point of contact for divine revelation.' From Green's definition, this chapter develops three functions of imagination for 7-11 year-old children. These are: holistic imaginationhelping towards the balanced faith development of children; incarnational imagination-incorporating God's revelation into the present situation of children; and alternative imagination-shaping the biblical word in the present world. Finally, chapter five investigates the most effective method of enabling the child to imagine God and His world described in the Bible. For the answer, this chapter suggests the storytelling method which evokes and appeals to the imagination of children. Thus, I strongly propose that the alternative way for the effective teaching of children teaching, which overcomes the shortcomings of the traditional cognitive teaching is imaginative- narrative or imaginative- storytelling education. / AFRIKAANSE OPSOMMING: Die doel van hierdie studie is om ondersoek in te stel na die funksie van verbeelding in die geloofsvorming van die 7-11 jarige kind. In Hoofstuk 1 word die probleem, hipotese en belang van die proefskrif bespreek en 'n bree oorsig van die verdere hoofstukke geskets. Hoofstuk 2 bied 'n algemene verstaan van die 7-11 jarige kind, in terme van sy ontwikkelingsfases deur gebruik te maak van 'n holistiese benadering. Hierdie hoofstuk ondersoek primer die karakter van geloof in drie dimensies, naamlik die kognitiewe dimensie (kennis en misterie), affektiewe dimensie ( vertroue en gemeenskap) en die gedragsdimensie (woord en daad). Binne hierdie holistiese perspektief word verbeelding, as die affektiewe dimensie, III die sentrum geplaas waardeur die kognitiewe sowel as die gedragsaspekte mekaar kan ontmoet. Hoofstuk drie stel ondersoek in na die Bybel as 'n bron vir Christen kinders se opvoeding, waarin die Bybel gedefinieer word as verhaal en beeld. In terme van hierdie nuwe verstaan van die Bybel wil die hoofstuk die relevansie van die Bybel self vir die 7-11 jarige kind voorstel. Die Bybel as storie het 'n bepaalde struktuur om van konflik na resolusie te beweeg, waardeur kinders deel kan he in die Bybel, met wonder en misterie. Die Bybel as beeld is 'n geskikte vorm om 'n transendente God aan kinders te verduidelik wat in 'n waarneembare realiteit leef, deurdat kinders die Bybel kan betrek deur te sien en te voel. Hoofstuk vier ondersoek die belang en funksie van verbeelding deur dit te definieer as die "antropologiese kontakpunt vir goddelike openbaring." Na aanleiding van Green se definisie ontwikkel hierdie hoofstuk drie funksies van verbeelding vir die 7-11 jarige kind naamlik: holistiese verbeelding - wat bydra tot 'n gebalanseerde geloofsontwikkeling van kinders. inkarnerende verbeelding - wat God se openbaring inkorporeer binne die huidige situasie van kinders: en alternatiewe verbeelding - wat lei tot die skep van 'n bybelse wereld binne die teenwoordige wereld. Hoofstuk 5 ondersoek die mees effektiewe metode wat die kind in staat stel om God en Sy wereld, soos beskryf in die Bybel, voor te stel. In hierdie hoofstuk word 'n verhalende metode (die vertel van stories) wat die verbeelding van kinders aanspreek en appel daarop maak, voorgestel. Daar word geargumenteer dat die alternatiewe wyse vir die effektiewe onderrig van kinders, wat verskeie van die tekortkominge van tradisionele kognitiewe onderrig oorkom, verbeeldingryke en verbeeldingryke en verhalende onderrig is.

This research study explores the ways in which children from diverse family backgrounds can construct or reconstruct their God representations. These were probed by using 'object relations theory' and 'matemal deprivation theory' as means of further gaining insight into children's initial formulations of interpersonal and emotional relationships and how these were translated into the way they imagined God to be for themselves, given their age-group. Parallels were drawn between the interface of psychology and theology by using theories on faith development. There is a clear acknowledgment that there are certain steps of development that individuals go through in their growth at both psychological and spiritual levels. This confirms that there is a need for these two disciplines to draw from each other as means of creating conducive climate to allow for an integrated approach towards formulations of spiritual development among children. Through the use of questionnaires the children were given the opportunity to explore images of God and to also express these in the form of a drawing. The content analysis of this study demonstrated that there were no distinct differences on how children perceived God between abandoned children being raised in an institutional setting and those children being raised by biological parents. This finding highlighted the fact that there are other factors that impact children's spiritual development. These include care, nurture and emotional security. This study contributes to future research on developing new theologies by children, thus enabling them to play a central role in formulating contextual and relevant curriculums on religious education. / Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2006.

I have outlined some objections to soteriologies that presume that only some are given a chance of eternal life. Such soteriologies can include or exclude those mentally competent but lacking human evangelisation. Fundamental to evaluating soteriologies I have looked at both what sin is (being and doing) and what salvation consists in, as regards divine and human interaction. On the one side I have considered God's goodness - would such a being act unethically regarding man's eternity? On the other hand I have looked at whether, and if so in what way, man is required to respond - in what way or ways is chance (if at all) given. Finally I have considered views about those who die in infancy. Here I have tentatively suggested my own theory which seeks to presume that before death every human being may choose to accept of reject God, a choice integral (I suggest) to salvation. / Department of Philosophy, Practical and Systematic Theology / M. Th. (Systematic Theology)

An exploratory study was conducted to augment the current literature on religiosity and spirituality by identifying and systematically measuring the salient variables and underlying constructs regarding spirituality and religion in African American families and their children between the ages of 7 to 12. The study examined psychosocial correlates, such as self-esteem and ethnic identity, and their impact on religiosity and spirituality. This study sought to validate the Age-Universal I/E Scale for use with African American children occurred with this study and pilot the African American Children's Ethnic Identity Scale (ACHEIDS). Through qualitative and quantitative research this study found multiple correlations associated with religion, spirituality, age, gender, aspects of self-esteem, and ethnic identity. Regression analyses were also conducted to identify predictive variables associated with the I/E.

Summaries in Afrikaans and English / The research for this study has shown that the circumstances in which the majority of children in South Africa find themselves, are extremely complex and problematic, to such an extent that not only the quality of children's lives is endangered, but their lives as such. Besides the measures taken by government to improve the situation of children, it is pre-eminently the Christian church that is able to render a unique and, at the same time, a fully relevant contribution to the debate, processes and actions regarding children in South Africa. For this to be achieved, however, the church should be guided by a theology that is truly contextual and missionary in nature. In this study, therefore, distinct critical elements are being identified, which could be utilized in shaping a theory for child ministry. What is visualized by the researcher in this regard, is the formulation of a practicail-theological theory that is derived from a Scripturally sound theology, on the one hand, and, on the other, oriented to the contextual realities of children. / Die navorsing vir hierdie studie het getoon dat die lewensomstandighede van die meerderheid kinders in Suid-Afrika uiters kompleks en problematies is, in so 'n mate dat nie alleen die lewenskwaliteit van kinders nie, maar hulle lewe selfbedreig word. Benewens die maatreels van owerheidswee om die lot van kinders te verbeter, is dit by uitstek die Christelike kerk wat in staat is om 'n unieke en tegelyk volledig relevante bydrae te lewer tot die debat, prosesse en aksies rakende kinders in Suid-Afrika. Hierin sal die kerk hom egter moet laat lei deur 'n teologie wat op kontekstueel en missioner verantwoorde wyse beoefen word. In die studie word daarom bepaalde kritiese elemente geifdentifiseer wat in verdere teorievorming oor kinderbediening aangewend kan word. Wat in die verband die navorser voor oe staan, is die formulering van 'n prakties-teologiese teorie wat enersyds aan 'n Skrifgetroue teologie ontleen en andersyds aan die kontekstuele realiteite van kinders georienteer is. / Social Work / M. Diac. (Youth work)

Thesis (DTh)--Stellenbosch University, 2003 / ENGLISH ABSTRACT: The need for this research arose from the phenomenon of Wangtta which has recently become a widespread form of anti-social behavior. It causes tremendous stress to Korean children, especially affecting primary school children who are emotionally very vulnerable and who still are in the process of forming their self-image and worldview. The dissertation is an attempt to investigate the social and cultural phenomenon of Wangtta in order to provide some help to parents, teachers and pastoral care takers concerned with meeting the needs of children who are victims of Wangtta. Wangtta is an extreme form of violent peer pressure which includes physical and verbal assaults. It takes the form of peer group tyranny. Individuals vent their anger, frustration, and feeling of defeatedness on victims among their own peers. Their aim is total excommunication of an individual from the group. In this way they achieve a distorted sense of superiority. Wangtta seems to be the outcome of confused identity and devastated spirituality resulting from the impact of clash between conflicting cultures, worldviews and spirituality. The phenomenon of Wangtta should there be assessed against the background of Shananism, Confusionism and Buddhism. Thus the reason for cultural and systemic approach. Empirical research, using questionnaires, showed the self-image of Korean children to be extremely weak and fragile due to existing cultural processes of change and transformation. The basic hypothesis is that in terms of a theological anthropology, self-images and God-images are interrelated to each other and to such a degree that they greatly affect the person's ability to cope with severe crises in life. In order to help children to establish a healthy self-image, pastoral care should focus on the refraiming of God-images. The establishment of appropriate God-images will not only promote more constructive and purposeful coping mechanisms by children, but will also change their attitude to life. The God-images of children have to be represented, redirected and reframed according to a worldview determined by Christian spirituality. The outcome of this dissertation is that pastoral care to the phenomenon of Wangtta implies a God-image determined by a theopaschitic stance in pastoral theology: l.e. the notion of a suffering God. The dissertation opts for the notion: God as a Soul Friend and a Partner for life. Pastoral care to the phenomenon of Wangtta therefore implies a God-image which can foster hope and grant forgiveness. The dissertation stresses the importance of the cross-cultural and spiritual dimension of pastoral care within the postrnodem culture of the Korean society. / AFRIKAANSE OPSOMMING: In die lig van radikale sosio-ekonomiese en kulturele verskuiwings gedurende die laaste gedeelte van die twintigste eeu, was die Koreaanse samelewing onderworpe aan ingrypende transformasieprosesse. Die impak hiervan het aanleiding gegee tot 'n unieke anti-sosiale gedragspatroon onder veral kinders, genoemd: Wangtta. Vanwee uitermate stres en 'n gevoel van onbehae onder Koreaanse kinders, fokus die navorsing op laerskoolkinders wat op emosionele vlak uiters weerloos en ontwrig is. Die navorsing fokus op die slagoffers van Wangtta ten einde pastorale hulpverleners en ouers in staat te stel om sulke kinders te versorg en te beraad. Wangtta word beskryf as 'n ekstreme vorm van sosiale geweld en groepsdruk. Vanwee verhoogde fisieke en verbale geweld verkeer die slagoffers van Wangtta onder buitengewone emosionele druk. Wangtta word beskryf as 'n unieke Koreaanse gestalte van groepsdruk en sosiale geweld as gevolg van die wisselwerkende verband tussen postrnodernisme en die religieuse tradisies soos Confusionisme, Shamanisme en Boedisme binne die Koreaanse kultuursituasie. Die verskuiwing van 'n mono-, hierargiese kultuur na 'n gesekulariseerde postmodeme en globale kultuur het 'n geweldige impak op gesinstrukture gehad. Binne 'n kultuur waar skaamte 'n groot rol speel,. is Wangtta beskryf as 'n psigo-sosiale reaksiefenomeen wat impakteer op die selfbeeld van kinders en hul spiritualiteit. Met behulp van 'n empiriese ondersoek is die uiters brose selfbeeld van Koreaanse kinders beskryf. Die basiese hipotese van die navorsing is dat binne die raamwerk van 'n teologiese antropologie, daar 'n direkte wisselwerkende verband tussen selfbeeld en Godsbeeld bestaan. 'n Dergelike lnteraksie bepaal deurslaggewend kinders se geloof [spirituele identiteit] en hul hantering van lewenskrisisse. Die basiese argument van die proefskrif is dat 'n toepaslike Godskonsep en 'n rekonstruksie van Godsvoorstellinge in die pastorale beradingsproses, kinders kan help om meer konstruktief en doelgerig binne sosiale transforrnasieprosesse op te tree. Op pastoraal-teologiese vlak bevind die proefskrif dat 'n wegbeweeg van 'n outoritere en outokraties-hierargiese Godsbegrip na 'n meer patosvolle Godsbegrip, kan bydra tot die heling van persoonlike identiteit. Die proefskrif sluit aan by die teopasgitiese paradigma, naamlik die konsep van God se weerloosheid, God se Vriendskap en Sy identifikasie met ons lyding. God as Vriend en Lewensbondgenoot, Lewenspartner kan slagoffers van Wangtta help tot 'n nuwe toekomsgerigte en hoopvolle lewensorientasie, Die pathoskomponent in kinders se Godsbeeld, kan daartoe bydra dat die konsepte van genade, vergifnis en versoening opnuut nuwe betekenis kry in 'n pastorale krisisberading aan beide die slagoffers en die oortreders [skuldiges] van Wangtta. Die beskrywing an die fenomeen Wangtta beklemtoon die belangrikheid van kruis-kulturele pastorale berading binne die Koreaanse konteks met 'n herformulering van die spiritualiteitsdimensie in die lig van 'n pastorale Godkonseprekonstruksie.

Summaries in Afrikaans and English / The research for this study has shown that the circumstances in which the majority of children in South Africa find themselves, are extremely complex and problematic, to such an extent that not only the quality of children's lives is endangered, but their lives as such. Besides the measures taken by government to improve the situation of children, it is pre-eminently the Christian church that is able to render a unique and, at the same time, a fully relevant contribution to the debate, processes and actions regarding children in South Africa. For this to be achieved, however, the church should be guided by a theology that is truly contextual and missionary in nature. In this study, therefore, distinct critical elements are being identified, which could be utilized in shaping a theory for child ministry. What is visualized by the researcher in this regard, is the formulation of a practicail-theological theory that is derived from a Scripturally sound theology, on the one hand, and, on the other, oriented to the contextual realities of children. / Die navorsing vir hierdie studie het getoon dat die lewensomstandighede van die meerderheid kinders in Suid-Afrika uiters kompleks en problematies is, in so 'n mate dat nie alleen die lewenskwaliteit van kinders nie, maar hulle lewe selfbedreig word. Benewens die maatreels van owerheidswee om die lot van kinders te verbeter, is dit by uitstek die Christelike kerk wat in staat is om 'n unieke en tegelyk volledig relevante bydrae te lewer tot die debat, prosesse en aksies rakende kinders in Suid-Afrika. Hierin sal die kerk hom egter moet laat lei deur 'n teologie wat op kontekstueel en missioner verantwoorde wyse beoefen word. In die studie word daarom bepaalde kritiese elemente geifdentifiseer wat in verdere teorievorming oor kinderbediening aangewend kan word. Wat in die verband die navorser voor oe staan, is die formulering van 'n prakties-teologiese teorie wat enersyds aan 'n Skrifgetroue teologie ontleen en andersyds aan die kontekstuele realiteite van kinders georienteer is. / Social Work / M. Diac. (Youth work)

Text in German / In dieser Forschungsarbeit wird der Zusammenhang von christlicher Gesellschaftsverantwortung und Schulentwicklung in dem sozialen Brennpunkt Berlin- Moabit untersucht. Aufgrund des anhaltenden Wegzugs bildungsorientierter Eltern mit schulpflichtigen Kindern und damit einer zunehmenden Entmischung (Segregation) der Schülerpopulation und damit des Ortsteils Moabit, möchte die qualitative Studie einen Beitrag dazu leisten, Wege aus dieser schulischen Krise, die Auswirkungen auf die Kirchen Moabits und den Ortsteil insgesamt hat, zu finden. Als Lösungsansatz wird dabei das Bleiben von bildungsorientierten Familien in Moabit mit einer aktiven Kirchenzugehörigkeit aus folgenden Gründen verfolgt: Bleiben bildungsorientierte Familien wieder verstärkt in Moabit wohnen und gehen ihre Kinder auf die ihnen zugewiesenen Grundschulen, so werden durch eine Aufhebung der Segregation die Bildungschancen erhöht, da schulisches Lernen bedeutend auf dem Prinzip des Voneinander Lernens basiert, wie dies zahlreiche Studien belegen. Bleiben Familien mit aktiver Kirchenzugehörigkeit in dem sozialen Brennpunkt Berlin- Moabit wohnen, so können sie in gegenseitiger Unterstützung durch eine missionalinkarnatorische Art zu leben, d.h. durch ein am Vorbild Jesu orientiertes Wohnen und Leben unter den Menschen, Transformation in dem sozial benachteiligten Ortsteil Moabit bewirken. Somit werden Eltern befragt, deren Kinder sich im schulpflichtigen Alter befinden und die das Ziel verfolgen, langfristig in Moabit wohnen zu bleiben, die bereits Moabit aufgrund der Schulsituation verlassen haben oder die vor dieser Entscheidung stehen. Durch diese qualitative Studie, die sich im Kontext der Missionswissenschaften bewegt und der empirischen Theologie zuzuordnen ist, werden Lösungsmöglichkeiten für die Situation in dem Ortsteil Moabit erwartet. / The Thesis explores the connection between Christian social responsibility and public school development in the social hot spot of Berlin-Moabit. Due to the ongoing move away of education-oriented parents with their school-aged children, Moabit suffers from an increasing segregation in its student population and consequently also in its overall population. The present qualitative study seeks to suggest a solution to this schooling crisis that impacts both the churches in Moabit as well as the entire community. The approach to the segregation dilemma in Moabit that this study proposes is for educationoriented families who are also active church members to deliberately remain living in Moabit. This approach is based on two rationales: (1) If education-oriented families increasingly remain in Moabit and send their children to the respectively assigned public schools, segregation can be halted and the overall educational opportunities of all school children will be raised, since school learning strongly draws upon the principle of mutual learning, as many studies have documented. (2) If families who are active church members deliberately remain living in the social hot spot of Moabit, they can support each other to live their lives in a missional incarnation-oriented way, following the pattern of Christ. That way they can eventually initiate a process of transformation in the socially disadvantaged community of Moabit. In accordance with the outlined approach parents of school-aged children are interviewed, who either intend to stay in Moabit, or who have already moved away from Moabit because of the schooling situation, or who are currently confronted with the decision to stay or move. The present qualitative study, that is situated in the missiological field and can be ascribed to the range of empirical Theology, expects to find specific solutions for the above outlined problem in Moabit. / Christian Spirituality, Church History & Missiology / M. Th. (Missiology)

Thesis (MTh)(Practical Theology and Missiology)--University of Stellenbosch, 1997 / ENGLISH ABSTRACT:The church is commissioned to make disciples by baptising them and teaching them what the Head of the church, Jesus Christ, taught his disciples. One of the accents in recent literature is that faith development (making disciples) is also a socialising process. The church is one of the socialising agents and plays a special role in the faith development of each individual member, and especially in the faith development of the child. According to developmental psychology a special developmental task of the pre-school years is socialization. These years are very important for socialising in general, and therefore for faith development as a socialising process. How successful is the socialising process when the pre-schoolers comprise a very small part of a congregation? The Dutch Reformed Church Stellenbosch- Sentraal has an aging congregation; pre-schoolers comprise a mere 3% of its members. If they do not experience that they belong to the congregation and if there are insufficient opportunities for them to take part in congregational activities the necessary faith development (in so far as it'comprises socialization) is impaired.The body of the church should communicate to pre-schoolers that they form part of the body. In our era of electronic communication it may happen that communication between congregation and pre-schooler is unsuccessful when the congregation do not communicate purposefully and in the language and in the range of perception of the pre-schooler of this era. The question is therefore posed: How effectively does the Dutch Reformed Church Stellenbosch- Sentraal communicate to its pre-schoolers that they are part of the body of this church? In order to answer this question one should study the results of the communication process of the pre-schoolers. One should look at the cognitive contents already established in the pre-schoolers, but this alone can be misleading. The author holds the opinion that pre-schoolers form perceptions about the congregation in the process of communication. Their perceptions form a positive or negative filter through which all further communication is sent. If the pre-schoolers have positive perceptions of this congregation, it will be conducive to further faith development. The problem is therefore posed: Do the perceptions of the pre-schoolers of the Dutch Reformed Church Stellenbosch-Sentraal on the congregation show that they associate themselves positively with the congregation? An answer to this question will enable the local church to evaluate whether it understands its role as socialising agent in faith development. This may lead to adjustments in its ministry. For the Christian church in general the processes taking place and being described in one specific congregation may lead to reflection and evaluating of similar processes taking place within every Christian church. Such reflection is even more necessary in our secularised pluralistic world, a world in which the Christian church wishes to maintain the uniqueness and necessity of the Biblical salvation message. With the aim of discovering and describing their perceptions, all pre-schoolers in the congregation born between 01-01-1989 and 31-12-1990 were selected and methods were designed to reveal and describe their perceptions about the congregation. Their perceptions were revealed and described through kinetic drawings (interpreted by more than one person), the design of a projective measuring instrument with pictures and reporting (conversations). At the same time the attitude of the congregation towards these pre-schoolers were gauged by means of participant observation and in a random opinion poll. Conclusions Although the researcher had (thanks to the research!) very good relations with most of the pre-schoolers and they probably were inclined to give answers which they would regard as having a positive influence on that relationship, their answers during conversations with them point to positive perceptions of aspects of the congregation of which they are part. Their good relationship with the researcher is one of these positive aspects. It does not however necessarily follow that positive perceptions are in the majority. There are negative perceptions as well. Some positive remarks made by the pre-schoolers were cancelled in part by remarks by their parents indicating that they objected to going to some of the meetings of the church. They used some surprising concepts about the congregation. In so far as faith development contains a knowledge component (faith = knowledge + trust) it can be accepted that the concepts that they use at the moment will form an important basis for further faith development. Perceptions, unlike concepts, suggest something about the relationship between subject (child) and object (congregation). The concepts do not necessarily point to the existence of positive perceptions about the congregation. However, the researcher found that the cognitive basis was supported by a moderately positive affective component. It seems that there are several elements of enjoymenU pleasantness in • the socialising (fellowship) of the smaller primary gatherings such as family prayers and get-togethers of a few families, • the service aspect of outreaches to small children in squatter camps at secondary meetings such as "kinderkrans", the weekly children's meeting (empathy, compassion, missions) • and the festive elements such as singing, lighting of candles, and going to the pulpit in family services as tertiary meetings. Whether these positive experiences resonate sufficiently in the words, deeds and attitudes of other (adult) members of the church remains to be seen. The research has shown that the congregation is making adaptations in order to heighten the effectiveness of its communication and that the pre-schoolers point to these elements as pleasant congregational experiences. The research also showed that pre-school children need symbols to express their identification with the congregation. The church council should therefore stress representative symbol communication and rituals in a building without important symbols such as a tower and bells, and where the neighbouring church building is rich in symbols. However, effective communication within a congregation is not only about visible symbols and rituals, but are about communication which is born in the heart of a loving Father God. In union with Jesus Christ, his Son and Head of the body of the church, members are involved in a great communication process of which the content may be typified as gospel (good news). In order to talk about effective communication, the congregation should listen to and search for the vision of God, and they should expect the Creator Spirit to grant the congregation gifts that can be used in the new communication era in order to further the evangelical dialogue between God and the pre-school child (amongst others) and between the congregation and the pre-school child. Should the congregation not grasp that each member is there for the sake of others, the congregation is in danger of breaking up in generational or other groupings, not grasping the benefits from inter-generational gatherings where each group can contribute towards the faith development of other groups. When harmony, reconciliation and supplementation are pursued in a pluriform way in the worship and service programmes of the congregation, the pre-schooler should not be absent. When the pre-schooler forms part of this kind of worship, he finds his own meaning. The congregation is the setting where this glorification of God is realised in the temporal. If this research contributes towards empowering the congregation to incorporate the pre-school children of the congregation in congregational activities in honour of God, to glorify Him, then this research may be regarded as the practice of successful practical theology. / AFRIKAANSE OPSOMMING:Die gemeente het die opdrag om dissipels te maak deur hulle te doop en alles te leer wat die Hoof van die gemeente, Jesus Christus, sy volgelinge beveel het. Een van die beklemtonings in die meer resente Iiteratuur is dat geloofsvorming (om dissipels te maak) o.a. 'n sosialiseringsproses is. Die gemeente is een van die besondere sosialiseringsagente en speel 'n spesiale ral in die vorming van die geloof van elke indiwiduele lidmaat, en in besonder die geloofsvorming van die kind. In die kleuterjare is sosialisering volgens die ontwikkelingsielkunde "n spesiale ontwikkelingstaak. Die kleuterjare is dus besonder belangrik vir sosialisering in die algemeen, maar dan ook vir geloofsvorming as 'n sosialiseringsproses. Hoe geslaagd is hierdie sosialiseringsproses wanneer die kleuters 'n baie klein persentasie van 'n gemeente uitmaak? Die Ned. Geref. Kerk Stellenbosch- Sentraal is 'n verouderende gemeente waarvan slegs 3% van sy lidmate voorskools is. Sonder die ervaring dat hulle aan die gemeente behoort, en sonder genoeg geleentheid tot deelname aan die aktiwiteite van die gemeente, word die nodige geloofsvorming (in soverre dit sosialisering is), benadeel. Die gemeenteliggaam behoort aan die kleuters te kommunikeer dat hulle deel is van die gemeente. In die nuwe elektroniese kommunikasie-era mag dit egter gebeur dat die kommunikasie tussen gemeente en kleuter nie staag nie, omdat die gemeente nie doelgerig, in die taal en belewingswereld van die kleuter van hierdie era kommunikeer nie. Die vraag word dus gestel: Hoe effektief kommunikeer die Ned. Geref. Kerk Stellenbosch-Sentraal aan sy kleuters dat hulle deel van die gemeenteliggaam is? Om hierdie vraag te beantwoord, kan 'n mens probeer kyk na resultate van die kommunikasieproses by die kleuters. 'n Mens sou kon kyk na die kognitiewe inhoude wat reeds by die kleuters gevestig het, maar dit aileen kan misleidend wees. Die navorser is van oordeel dat die kleuters in die kommunikasieproses persepsies oor die gemeente vorm. Hierdie persepsies vorm 'n positiewe of negatiewe filter waardeur aile verdere kommunikasie gestuur word. Indien die kleuters dus positiewe persepsies van die gemeente het, kan dit bevorderlik wees vir verdere geloofsvorming. Daarom lui die probleemstelling: Dui die persepsies wat die kleuters van die Ned. Geref. Kerk Stellenbosch-Sentraal oor die gemeente het daarop dat hulle hulleself positief met die gemeente verbind? 'n Antwoord op hierdie vraag kan die plaaslike gemeente help om te evalueer of hy sy rol as sosialiseringsagent in die geloofsvorming verstaan. Dit kan lei tot aanpassings in die bedieningspraktyk. Vir die Christelike kerk in die algemeen kan die prosesse wat in een gemeente gebeur en beskryf word, lei tot besinning en evaluering van dieselfde prosesse wat binne elke Christelike gemeente plaasvind. Hierdie besinning is des te meer noodsaaklik in 'n gesekulariseerde pluralistiese wereld, waarbinne die Christelike Kerk die uniekheid en noodsaaklikheid van die Bybelse verlossingsboodskap wil handhaaf. Met 'n eksplorerend-beskrywend doel voor oe is all die kleuters wat aan die gemeente behoort en wat tussen 01-01-1989 en 31-12-1990 gebore is, geselekteer en metodes ontwerp om hulle persepsies oor die gemeente aan die Iig te bring en te beskryf. Deur kinetiese tekeninge (wat deur meer as een persoon ge'interpreteer is), die ontwerp van 'n projektiewe meetinstrument met prente, en selfrapportering (gesprekke) is die persepsies van die kleuters ontbloot en beskryf. Terselfdertyd is die houding van die gemeente teenoor hierdie kleuters gepeil deur middel van deelnemende waarneming en in 'n steekproef-meningsopname. Gevolgtrekkings: Alhoewel die navorser (danksy die navorsing!) op baie goeie voet met die meeste kleuters geplaas is en kleuters in gesprekke waarskynlik ook antwoorde gegee het wat hulle as bevorderlik vir die verhouding tussen hulle en die navorser kon beskou, wil dit tog voorkom asof die kleuters aangename persepsies oor aspekte van die gemeenteliggaam het. Die positiewe verhouding met die navorser op sigself is een so 'n positiewe aspek. Dit beteken egter nie noodwendig dat daar 'n oorwig van aangename persepsies is nie. Daar is ook negatiewe persepsies. Positiewe opmerkings deur kleuters oor aktiwiteite word gedeeltelik uitgekanselleer deur opmerkings van kleuterouers wat aandui dat hulle protesteer teen sekere soort byeenkomste. Die kleuters het In aantal verrassende konsepte rondom die gemeente gebruik. In soverre geloofsvorming ook 'n kenniskomponent het (geloof = kennis + vertroue), kan daar aanvaar word dat die begrippe wat die kleuters tans hanteer 'n belangrike onderbou vorm vir verdere geloofsvorming. Persepsies, anders as konsepte, suggereer egter iets van die verhouding tussen die subjek (kleuter) en die objek (gemeente). Die konsepte dui dus nie sonder meer die bestaan van positiewe persepsies oor die gemeente aan nie. Die navorser het egter ook waargeneem dat die kognitiewe onderbou ondersteun word deur 'n redelik positiewe affektiewe komponent. Daar is genoeg aanduiding dat daar heelwat elemente van genieting/aangenaamheid is in • die sosialisering ('fellowship') by veral die kleiner primere byeenkomste soos by huisgodsdiens en wanneer 'n paar gesinne bymekaar kom, • die diensgerigtheid en uitreike na kleuters van die nabygelee plakkers-area by die sekondere groeperings soos die kinderkrans (empatie, barmhartigheid, sending), • en die vieringselemente soos die sang, aansteek van kerse, beweging na die liturgiese ruimte by die gesinsdienste as tersiere byeenkomste. Of hierdie aangename ervarings genoegsaam resoneer in die woorde, dade en houdings van ander (volwasse) lidmate, bly 'n ope vraag. Die navorsing het aangetoon dat die gemeente aanpassings maak om die effektiwiteit van die kommunikasie te verhoog en dat die kleuters juis na hierdie vernuwende elemente verwys as aangename gemeente-ervarings. Die navorsing het egter ook aangetoon dat kleuters visuele simbole nodig het om uitdrukking te gee aan hulle gemeente-identiteit. Die kerkraad behoort erns te maak met die representatiewe simboolkommunikasie en rituele in 'n kerkgebou waar belangrike simbole soos die toring en klokke ontbreek, en waar die buurgemeente se kerkgebou besonder ryk is aan simbole. Effektiewe kommunikasie binne gemeenteverband het egter nie net te doen met uiterlike simbole en rituele nie, maar met 'n kommunikasiegebeure wat ontspring in die hart van die Iiefdevolle Vadergod. In verbondenheid aan Jesus, sy Seun, die Hoof van die gemeenteliggaam, is die gemeentelede betrek by 'n groot kommunikasieproses waarvan die inhoud as evangelie (goeie nuus) getipeer word. Om dus te praat van effektiewe kommunikasie sal daar meer geluister en gesoek moet word na die visie van God, en meer verwag moet word dat die kreatiewe Skeppergees sy gemeente sal begenadig met gawes wat in die nuwe kommunikasie-era gebruik kan word om die evangeliese dialoog tussen God en kleuter (onder andere), asook gemeente en kleuter te bevorder. Indien die gemeente nie verstaan dat elke lid daar is ter wille van die ander nie, kan die gemeente in generasiegroepe of ander groepe opbreek sonder dat hulle verstaan dat die gemeente baat by intergeneratiewe byeenkomste waarbinne elke groep 'n bydrae lewer tot die geloofsvorming van die ander. Wanneer daar egter op pluriforme wyse (baie style, vorme, smake) in die aanbidding en diensgerigtheid saam harmonie, versoening en aanvulling gesoek word mag die kleuter se plek nie leeg wees nie. Wanneer die kleuter in hierdie aanbidding deel kry, vind hy ook sy eie sin. Die gemeente is by uitstek die ruimte waarbinne hierdie verheerliking in die tydelike bedeling realiseer. In soverre hierdie navorsing 'n bydrae kon lewer om die gemeenteruimte te help vul met die sinvolle inskakeling van die gemeentekleuters wat God saam verheerlik, in soverre was die navorsing die beoefening van geslaagde praktiese teologie.