Text in Afrikaans / Evangelisasiewerk het in die Hervormde Kerk nog nooit regtig van die grand af gekom nie. Jaar na jaar word daar op vergaderings verslag gedoen dat daar in die meeste gemeentes op hierdie gebied nie·veel gebeur nie. Hierdie studie het gevra na die werklike stand van sake tans in die Kerk; die paradigmaverskuiwing wat besig is om plaas te vind; en na 'n moontlike nuwe teorie om die huidige praxis mee te probeer wysig. Die resultate van die ondersoek het die volgende opgelewer: - Tans is daar ongeveer 15% van die gemeentes wat hoegenaamd op 'n georganiseerde wyse by evangelisasiewerk betrokke is; - 0,38% van die totale lidmaattal van die Kerk is toegerus vir evangelisasiewerk, en gebruik hulle opleiding; - Die Kerk het egter reeds die regte besluite in sy vergaderings geneem, soos bv dat die gemeente die evangelis is en dat elke lidmaat betrokke moet wees. Hierdie besluite moet geimplementeer word. Myns insiens kan dit alleen gebeur wanneer daar op gemeentevlak met harde teologiese arbeid deelgeneem word aan die huidige gesprek random 'n prakties-teologiese ekklesiologie. / When the annual reports of the Hervormde Kerk are being studied, it becomes clear that the church finds itself in a crisis. The essence of this crisis manifests itself in the fact that the church is not evangelising the world as it is suppose to do. This study was undertaken to ask what is really going on in the field of evangelisation in the church; to look at the paradigm shift that is taken place at the moment; and, to ask for a new theory to try to alter the current praxis. The results of this study are: - Only 15% of the congregations of the church are involved in organised evangelisation activities; - 0,38% of churchmembers are trained and are using their training to do evangelisation; - The church has already realised that the congregation is suppose to be the evangelist and that every member must be involved in this ministry. But it has not yet come from the ground. This can only happen, I believe, when the congregation starts to participate in finding an ecclesiology for the time and context that we are living in. / Philosophy, Practical and Systematic Theology / Th. D. (Praktiese Teologie)

This dissertation examines the experience that women have of the church. Work was done with groups of women in the Eastern Cape to hear their first hand experiences on this subject. A study was also made of the experiences of women as recorded in other parts of Africa and the world. South African women are situated within the broader context of society, thus also matters pertaining to this broader context were examined.The situation facing South African women in society and within the church is complex and difficult. In the final chapter, rather than looking at how women could change external structures, the focus is on women paying attention to themselves. The great importance of women honouring themselves, and giving themselves priority, and that of developing a spiritual practice that is nurturing and relevant to their lives, were suggested as a prerequisite for effective change on a wider level. An emphasis was thus put on the inner world of the woman, where, it is argued, many South African women need to experience a revolution. That women need support in this journey was stressed, with the participation in women's groups seen as being transforming for women. / Systematic Theology / Th. M. (System Theology)

Thesis (PhD (Curriculum Studies))--University of Stellenbosch, 2009. / The HIV/AIDS crisis in South Africa has reached pandemic levels, with over 1 000 deaths per day. The church in South Africa represents a largely untapped resource for addressing this problem. One of the largest Evangelical church groups in South Africa is the Assemblies of God (AOG/SA). This church group consists of three culturally distinct fraternals: The Group (white), The Association (coloured), and The Movement (black). Although they function under one executive committee, these fraternals have remained organizationally distinct even after the dismantling of apartheid laws in 1991. On the issue of HIV/AIDS, all three fraternals have remained largely quiet and uninvolved. They have made no attempt to strategize on a unified response to the pandemic, nor have they attempted to promote culturally relevant curricula capable of empowering their pastors and theological students to respond effectively to this crisis. The research consisted of two phases, following Rothman and Thomas's Intervention Research model (1994), with special emphasis on the design and development component. The first phase identified and assessed educational, cultural, and religious factors relevant to the development and delivery of a clergy-focused multicultural curriculum intervention addressing the HIV/AIDS pandemic in South Africa. Data-gathering strategy for the first phase consisted of semi-structured interviews with ethnographic notions. The target groups for the first phase of the research included 15 credentialed AOG/SA pastors and the three fraternal leaders. The leaders and fraternal members participated in semistructured interviews designed to establish cultural and religious points of divergence pertaining to topics surrounding the AIDS pandemic (e.g. sickness, death, sexuality and gender roles). The second phase of the research consisted of the development and delivery of a curriculum intervention. Integrating the cultural and religious factors identified in the first phase of the research, the nine-day curriculum intervention was presented to 34 tertiary-level theological students in two culturally distinct venues. The content of the curriculum primarily emphasized aspects of gender, tradition, and culture as they relate to HIV/AIDS and surrounding issues. The intervention utilized three curriculum theories that were deemed relevant to the educational context of South Africa: humanistic curriculum theory, social reconstructionist curriculum theory and dialogue curriculum theory. Data-gathering strategies for the second phase of the research utilized both quantitative and qualitative instruments with ethnographic notions. The quantitative instruments included the Scale of Basic HIV/AIDS Knowledge (SHAK), Personal Reflections of Men with HIV/AIDS (PRM) and Personal Reflections of Women with HIV/AIDS (PRW). Reflective journaling was used to acquire qualitative data from student participants. Scores significantly improved on the SHAK in both venues. Scores on the PRW improved in both venues, significantly so in one. Unexpectedly, scores on the PRM declined at both venues, although not significantly so. Males with HIV/AIDS were viewed more negatively by both genders at the end of the intervention in both venues. Reflective journal entries indicated that students at both venues clearly perceived a need for the church to be involved in the pandemic; many proposed that sex education should be taking place within the context of church youth ministry. Affective responses were markedly positive for those suffering with AIDS, particularly females. The data clearly indicated that the curriculum was effective in two culturally distinct venues.

The current study investigated the experiences of unwed adolescent mothers in faith communities, the Roman Catholic Church in particular. The study was motivated by the fact that, despite the Christian sexual ethic, which prohibits sex outside wedlock, many young unmarried women in faith communities do become pregnant. The study thus sought to investigate the lived experiences of these young women, their psychological and social experiences of unwed motherhood in the church community. Factors contributing to teenage pregnancy, sources of social support and possible intervention mechanisms were also explored. A semi-structured interview schedule was developed, and thirteen (13) participants ranging in age from 18-22 years were interviewed individually and in focus groups. The results indicate that unwed teenage mothers in faith communities experience a range of psychological and social experiences, including frustration, feelings of depression, social exclusion and discrimination by fellow church congregants. Stigma theory and stigma consciousness were used to account for these experiences. Peer pressure and gendered power relations were cited among the causes of unwed teenage pregnancy, while payment of damages and re-admission to the community of believers following a confession were cited among the sources of social support. The study concludes that sex education and communication between parents and their teenage girls are essential in dealing with the problem of unwed teenage pregnancy. The study concludes with recommendations for practice and further research. / Thesis (M.A.) - University of KwaZulu-Natal, Pietermaritzburg, 2009.

Abstract available in pdf file.

This dissertation examines the experience that women have of the church. Work was done with groups of women in the Eastern Cape to hear their first hand experiences on this subject. A study was also made of the experiences of women as recorded in other parts of Africa and the world. South African women are situated within the broader context of society, thus also matters pertaining to this broader context were examined.The situation facing South African women in society and within the church is complex and difficult. In the final chapter, rather than looking at how women could change external structures, the focus is on women paying attention to themselves. The great importance of women honouring themselves, and giving themselves priority, and that of developing a spiritual practice that is nurturing and relevant to their lives, were suggested as a prerequisite for effective change on a wider level. An emphasis was thus put on the inner world of the woman, where, it is argued, many South African women need to experience a revolution. That women need support in this journey was stressed, with the participation in women's groups seen as being transforming for women. / Systematic Theology / Th. M. (System Theology)

The impact of religious conversion on cultural identity is a study of conversion story of South African Indian Anglican Christians rooted in the oppressive history of casteism in India and Racism in South Africa. This study has used multi discipline approach using various schools of human sciences and broader theological framework in dealing with moral and ethical issues. This study defends the religious conversions and highlights the impact it has made on cultural identity of converts from social, economic, psychological and spiritual perspectives. While highlighting the positive impact of religious conversion on cultural identity this study has also pointed out some ambiguities attached to this process. This study looks into the possibilities of Native and Indian Christians working together to create a healing culture in South Africa. An attempt is made to point out the interrelatedness of the experiences of suffering of Native Christians and Indian Christians from indentured backgrounds in South Africa. This study does not cover disparity issues between native Africans and the Indian Community in South Africa. However, an attempt is made to encourage Indian Christians in South Africa to connect with the pain and pathos of poor communities in South Africa. This study encourages the Indian Christians hi South Africa to read Dalit theology and get involved with Black theologians in formulating appropriate mission praxis for their mission and ministry in post apartheid South Africa. This study concludes on a positive note and hope based on my eight years of ministry in Lenasia. During my ministry I had experienced that South African Anglican Indian Christians and native Christians have the developing ability and capacity to become a spiritual resource in building a transformed and transforming society in South Africa. I could see in them a reconciled 'wounded healers' and for me this is a powerful impact of religious conversion on their cultural identity, "Victims' now have the capacity to act as 'Wounded Healers'. / Religious Studies & Arabic / D.Th. (Religious Studies)

Thesis (MTh)--Stellenbosch University, 2000 / ENGLISH ABSTRACT: In South Africa and the rest of the world research is being conducted on the growth and decline of the Christian church and specific denominations. Most congregations keep record of their membership. These data are very useful. However national census data on religion, when available, bring a neutral dimension to the statistics. Census data in most cases provide the only reliable means of establishing religious affiliations of the population at a certain point in time or over a certain period. Since the 1911 national census respondents are being asked to state their religious affiliation. It is essential that the data of these censuses are available in a database. This basic data can then be used to make different combinations and do certain calculations. Different denominations can be combined into families to compare their percentage markets hare of the total population and of the Christian church. If all census data are made compatible with each other it is possible to establish trends over a longer period. When the Census '96 data was made available by Stats SA it was important to prepare the data so that it could be studied en compared with previous census data. This study attempts to do this. It seems that the biggest determining factor in the religious topography of South Africa is the religious shifts that happen amongst the Black population. The biggest percentage Christians belong to the mainline denominations while the Africa Independent Churches have the second most. To compare different denominations with one another over a longer period of time is a difficult task. Inconsistencies with which data are treated as well as the political instability in South Africa are two important factors that hamper the research. The fact that the question regarding religious affiliation was made optional since 1991 complicates the issue even further. The Christian church in South Africa grew from 1911 to 1980 and then started to decline. Membership of both the African Independent Churches and Pentecostal/Charismatic churches are growing. Since 1991 respondents who indicate that they have no religion are growing amongst all population groups. / AFRIKAANSE OPSOMMING: Wereldwyd en spesifiek in Suid-Afrika word navorsing gedoen oor die groei- en kwyntendense van die kerk in die algemeen asook van verskillende denominasies. Meeste denominasies hou rekord van hulle eie lidmaatskap. Hierdie data is baie waardevol. Nasionale sensus data ten opsigte van geloof, aan die ander kant, bring 'n neutrale dimensie aan die statistiek. Sensus data verskaf dikwels die enigste betroubare inligting oor 'n bevolking se geloofsorientasie op 'n spesifieke stadium of oor 'n langer periode. In Suid-Afrika word sedert die 1911 sensus aan respondente gevra om, as deel van die vraelys, hulle geloofsaffiliasie te verskaf. Dit is dus essensieel dat hierdie data van die nasionale sensusse in 'n databasis beskikbaar sal wees. Die basiese data kan gebruik word om verskillende groeperings en berekenings te maak. Verskillende denominasies kan saam gegroepeer word en hulle persentasie markaandeel van die totale bevolking sowel as van die Christelike kerk kan met mekaar vergelyk word. Indien al die vorige sensusse se data op dieselfde manier verwerk word, kan vergelykings oor 'n langer termyn gemaak word ten einde tendense vas te stel. Toe die data van Sensus '96 beskikbaar word, moes dit verwerk word sodat dit enersyds opsigself bestudeer kan word en andersyds met vorige sensusse se data vergelyk kon word. Dit is wat hierdie studie poog om te doen: Om Sensus '96 se data ten opsigte van geloof te verwerk en te vergelyk met vorige nasionale sensusse se data. Dit blyk dat die grootste bepalende faktor in die godsdienstige topografie van Suid-Afrika die godsdienstige verskuiwinge van die Swart bevolking is. Die grootste persentasie Christene behoort aan die Gevestigde Kerke terwyl die Onafhanklike Afrika Kerke die tweede grootste aanhang geniet. Om verskillende denominasies met mekaar oor 'n langer peri ode te vergelyk, is geen rnaklike taak nie. Data wat nie konsekwent hanteer word nie en politieke onstabiliteit sedert die 1960's in Suid-Afrika is maar twee van die problerne. Die feit dat die vraag sedert 1991 opsioneel is, kornpliseer navorsing verder. Die Christelike Kerk het 'n periode van groei van 1911 tot 1980 beleef en daarna begin kwyn. Die lidmate van die Onafhanklike Afrika Kerke sowel as van die Pinkster/Charismatiese Kerke toon 'n stygende tendens. Sedert 1991 styg die respondente wat aangedui het dat hulle aan geen geloof behoort nie, onder al die bevolkingsgroepe.

Michael Cassidy and Albert Nolan both develop their understanding of evangelism and social action within the context of the struggle for a democratic South Africa. This understanding is determined by their own personal contexts and their social analysis of the South African situation. Within these contexts they develop their views of sin and salvation. These underlying issues, contexts and analyses are crucial to and part of their understanding of the relationship between evangelism and social action. This thesis sets out to consider the relationship between evangelism and social action in their theologies by considering the underlying issues that determine this relationship, before finally defining the exact nature ofthis relationship. It considers each theology individually first as each has developed over time in context and needs to be seen as a unified whole as it relates to the . issue of the relationship between evangelism and social action. It then compares their views with each other with insights from other views. Michael Cassidy and Albert Nolan both see sin and hence salvation as personal and social, but Nolan understands these concepts as primarily social. Hence his understanding ofevangelism and social action expressed in evangelization is primarily social. It sees them relating in evangelization in an integrated, holistic way. However, in practice his emphasis on the need to take sides in the struggle and on salvation as primarily in and through the struggle leads to salvation becoming sometimes indistinguishable from human liberation. Thus evangelization also sometimes becomes indistinguishable from the struggle. Cassidy sees these concepts as firstly spiritual and then social and this determines his understanding of the relationship between evangelism and social action. He emphasises these as transforming every level of human relationships, but starting with a right relationship with God. Cassidy achieves a more balanced Evangelical view of partnership in mission but with an emphasis on evangelism and Nolan a somewhat more holistic liberationist theological view of an integrated relationship between evangelism and social action in evangelization but with an emphasis on social action. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 1996.

The impact of religious conversion on cultural identity is a study of conversion story of South African Indian Anglican Christians rooted in the oppressive history of casteism in India and Racism in South Africa. This study has used multi discipline approach using various schools of human sciences and broader theological framework in dealing with moral and ethical issues. This study defends the religious conversions and highlights the impact it has made on cultural identity of converts from social, economic, psychological and spiritual perspectives. While highlighting the positive impact of religious conversion on cultural identity this study has also pointed out some ambiguities attached to this process. This study looks into the possibilities of Native and Indian Christians working together to create a healing culture in South Africa. An attempt is made to point out the interrelatedness of the experiences of suffering of Native Christians and Indian Christians from indentured backgrounds in South Africa. This study does not cover disparity issues between native Africans and the Indian Community in South Africa. However, an attempt is made to encourage Indian Christians in South Africa to connect with the pain and pathos of poor communities in South Africa. This study encourages the Indian Christians hi South Africa to read Dalit theology and get involved with Black theologians in formulating appropriate mission praxis for their mission and ministry in post apartheid South Africa. This study concludes on a positive note and hope based on my eight years of ministry in Lenasia. During my ministry I had experienced that South African Anglican Indian Christians and native Christians have the developing ability and capacity to become a spiritual resource in building a transformed and transforming society in South Africa. I could see in them a reconciled 'wounded healers' and for me this is a powerful impact of religious conversion on their cultural identity, "Victims' now have the capacity to act as 'Wounded Healers'. / Religious Studies and Arabic / D.Th. (Religious Studies)