AFRIKAANS: Om Kerk van Jesus Christus op aarde te wees, vra dat daar altyd van twee werklikhede kennis geneem word naamlik die Bybelse ekklesiologie en die aardse konteks waarin hierdie ekklesiologie elke dag in die mens se lewe moet realiseer. Die werklikheid van die Bybelse ekklesiologie moet as onveranderlike vertrekpunt vir die aardse uitlewing van kerk-wees geld. Hierdie studie toon aan dat die Bybelse ekklesiologie gesien moet word binne die raamwerk van ʼn groter dinamiek naamlik dié van God se koninkryk. Daarom moet eers verstaan word waaroor God se koninkryk gaan voordat verstaan kan word hoe die kerk binne hierdie koninkryk moet funksioneer. Al is Kerk en Koninkryk nie dieselfde nie, staan hulle ook nie los van mekaar nie. Die gestalte van die kerk word mede bepaal deur die gestalte van die koninkryk. In die Ou Testament word vanuit Gen 12:2 as vertrekpunt beklemtoon dat God sy verbondsvolk seën sodat hulle weer ʼn seën kan wees en die hele aarde God as die Almagtige Heerser sal raaksien. Al wat God van hulle verwag, is om aan hom gehoorsaam te wees en nie die gode van die ander nasies te dien nie. So sal die volk van God as gestuurde volk sy liefde in hierdie wêreld sigbaar maak. In die Nuwe Testament val die klem op die feit dat die koninkryk ʼn werklikheid geword het in Jesus Cristus se koms en dat die kerk as gestuurde volk die evangelie van Christus aan die wêreld moet verkondig sodat God se liefde, soos dit in die koms van Jesus Christus gestalte kry, bekend gemaak kan word (Matt 28:19-21 en Luk 24:48). Wanneer dan na die Kerk van Jesus Christus gekyk word vanuit die perspektief van God se koninkryk, kan mens nie anders nie as om raak te sien dat die kerk die roeping het om ook vandag nog aan God as die Almagtige Heerser en Jesus Christus as die liefdevolle Verlosser gestalte te gee in die manier waarop ons in die een en twintigste eeu kerk is. Die probleem wat in hierdie studie aangespreek word, hou verband met die feit dat die NGK nie daarin slaag om die konteks van die tyd waarin die vooruitgang van die elektroniese kommunikasie media hoogty vier tot voordeel van haar missionale roeping benut nie. In die studie word aangetoon wat die veranderende wêreld waarin ons leef behels, en watter eise dit aan kerk-wees stel. In aansluiting daarby word aangetoon hoe die massamedia benut kan word om in diens van missionale kerk-wees te staan. Die massamedia wat kortliks behandel word, is Twitter, Facebook, Podcasts, Linkedin, werfjoernale en die gemeentelike webblad. Die eerste vyf word slegs kortliks bespreek terwyl die gemeente se webblad breedvoerig behandel word. Die rede daarvoor is die verskil in aard tussen die massamedia en die webblad. Eersgenoemde se bedoeling is veral daarop gerig om die bevordering van interaktiewe kommunikasie met beperkte hoeveelheid teks te bevorder terwyl die webblad van die gemeente die geleentheid bied om uitgebreide inligting te verskaf wat oor ʼn wye verskeidenheid van temas gelowiges kan toerus en begelei om missionale kerk van Jesus Christus te wees. Om die relevantheid van die studie en die hipotese te bevestig, is ʼn kwalitatiewe studie gedoen van al die webblaaie (144) wat tans (Nov 2012) by gemeentes in die NGK bestaan. Die resultaat daarvan word interpreteer en aanbevelings in dié verband word gedoen. Aan die einde word tot die volgende konklusies gekom: In hierdie studie is die volgende navorsingsdoelwitte bereik: (1) God se koninkryk is die primêre fokus en rede vir bestaan van die ganse skepping. (2) God se bedoeling met sy Kerk op aarde volgens sy Woord is om gestalte aan God se koninkryk te gee. Daarom het die kerk ʼn missionale roeping. (3) Die konteks waarbinne hierdie roeping vandag uitgeleef moet word, hou verband met die verstaan van die dinamiese veranderende samelewing waarin die postmodernisme ʼn groot rol speel. (4) Benutting van elektroniese massamedia bied ʼn gulde geleentheid aan die kerk om hierdie missionale roeping kommunikatief uit te leef. (5) Die kwalitatiewe navorsing bevestig die hipotese naamlik dat die gemeentes van die NGK nog geensins besef wat die waarde van die Internet is ten opsigte van missionale bediening nie. ENGLISH: Being the Church of Christ on earth requires that two realities must constantly be taken into account namely the ecclesiology of the Bible and the context of the earthly life where this ecclesiology has to be actualised. The reality of the Biblical ecclesiology must be seen as the unchangeable departing point for the church in practice every day. This study is indicates that Biblical ecclesiology always operates within the bigger framework of the kingdom of God. Therefore, it is necessary to first understand the meaning of God’s kingdom before we can understand the relation between the church and the kingdom. Although God’s kingdom and the church of God are not identical, it is also true that the two don’t operate loose from each other. The stature of the church is being co-defined by the stature of the kingdom. In the Old Testament, with Ex 12:2 as point of departure, it is being emphasized that God blessed his covenant people with the presumption that they will also be a blessing to the other nations so that all will recognize God as the only almighty King. God’s only expectation from his people was that they should obey him and worship him alone and not the gods of the other nations. In that way the people of God as his sent people, will reveal God’s love for all. In the New Testament the emphasis falls on the fact that God’s kingdom became a reality through the incarnation of Jesus. The church, as his sent people, must proclaim Christ’s Gospel to the world as it is revealed in the coming of Jesus Christ so that the whole world can become part of his kingdom (Mt 28:19-21 and Lk 24:48). Looking at the church of Jesus Christ from the perspective of God’s kingdom, one can not but recognize the necessity for the church of the twenty first century to obey the calling from God to witness to this world that God is the almighty ruler and that His love for the world became reality in the coming of Jesus Christ into the world. The problem that is being addressed in this study concerns the fact that the Dutch Reformed Church does not seem to succeed in making the most of the context of our time with the explosion of the electronic mass media, in favour of its missional calling. This study explores the impact of the macro changes we experience in the present context of our time and shows what opportunities it provides for the church to be missional in its functioning. The following electronic mass media are being explored: Twitter, Facebook, Podcasts, Linkedin, Blogs and especially the webpage of the congregation. The five first mentioned, are only touched on briefly while the webpage of the congregation is being researched extensively. The reason for this lies in the difference in structure. The first mentioned mass media is meant for interactive communication with restricted volume while the webpage gives opportunity for providing extensive and permanent information concerning a wide variety of relevant articles and issues for the missional ministry of the congregation. To confirm the relevancy of the study and the hipothesis, a qualitative study of the existing webpages (144 on Nov 2012) in congregations of the Dutch Reformed Church is being done. The results of this study are interpreted and recommendations are being made. Finally the following conclusions are being formulated: In this study the following research goals have been achieved: (1) God’s kingdom is the primary focus and reason for existence of the whole creation. (2) God’s purpose for his church on earth, according to His Word, is to give stature to his Kingdom. For this reason the church has a missional calling. (3) The context in which this calling must be exercised, is related to understanding the dynamic changing society where the postmodernism plays a huge role. (4) Utilizing the mass media provides a golden opportunity to the church to fulfill her missional calling communicatively. (5) The qualitative research confirms the hypothesis that the congregations of the DRC do not as yet understand the value of using the Internet in missional ministry. / Thesis (DD)--University of Pretoria, 2013. / Science of Religion and Missiology / unrestricted

The Anglican Church is experiencing a growing number of clergy who abuse alcohol, and this has made people to ask whether clergy still embody the image of God or if they are “alcoholics.” I therefore undertook to do a research on this problem to ascertain whether the church creates alcoholics or are alcoholics attracted to the ministry. Questionnaires designed for laity, clergy and the diocesan leadership were given to them to find out if alcohol and alcoholism is a problem to the church and what could be the cause of it. Realizing that the questionnaires may not be sufficient, five case studies we used. These case studies are real stories from different priests across Southern Africa. They are more detailed and shed a light to the problem of alcoholism among the clergy. Through the questionnaires and case studies, the researcher found that ministerial stress, family stress, financial problems, lack of recreational time and peer pressure contribute to clergy being alcoholics. Moreover, the diocesan leadership has not devised means to assist alcoholic priests on permanent bases. Sending an alcoholic priest to rehabilitation centres has been the modus operandi and there is no follow up from the leadership until the said priest relapses. Families of alcoholic clergy have been left to find their own ways of healing. The parish too, has not received much help. The question asked is how the parish heal and not take out its pain on a new priest who comes after the alcoholic priest. The researcher recommends that as part of the discernment process, a psychologist be involved to help to ascertain whether a candidate to ministry does / have exposure to alcohol and to what extend his condition can be a hindrance to performing his priestly calling. With many clergy, the signs were there when they went to the Discernment Conference and no one picked them up. And as part of clergy training and formation, the abuse of alcohol and its consequences should be discussed and on-going assistance should be accessible to both clergy and their families. Though this research was not aimed at stopping priests from being alcoholics, the researcher hopes that it helps the clergy to realize what alcohol do to their ministry, families and themselves so that they can make wise choices when it comes to taking alcohol. / Thesis (PhD)--University of Pretoria, 2011. / Practical Theology / unrestricted

The first chapter deals with the concept of mission history, the choice of research method, the phases of mission work in Sekhukhuneland and the establishment of the different congregations in the Presbytery of Burger. The second chapter contains the story of the Pedi and their country, as well as that of other groups like the Swazi and the Ndebele. From Chapter 3 the pioneering mission work of evangelists and missionaries is described. The role that evangelist Phillipus Mantsene played since 1875 until his death in 1915, as well as his supporters, Rev and Mrs AP Burger, laid the foundation for the involvement of the Transvaal Vrouesendingvereniging, which was established on 15th November 1905. This led to the calling of Rev and Mrs AJ Rousseau, who pioneered the first mission station in Sekhukhuneland, called BURGER, which was officially opened in 1929 (Chapter 8). This is followed by a description of the monumental work done by missionary Jacobus Murray Louw at Maandagshoek Mission Station from 1st April 1944 to January 1962. The first black missionary for this area, Rev EM Phatudi, was ordained with him on 27th March 1943 at Mphahlele, and for a few years the two worked together in Sekhukhuneland. Phatudi’s mother, who was the daughter of the late Kgoši Sekhukhune and his father, chief Mmutle III, saw to it that he became a special person in the history of the DRC Mission. He was one of the great leaders of the NGKA, as will be seen in Chapter 10. Since partnership is the theme that dominates in this research, ample space is given to the work of evangelists in the history of the DRC’s support mission in Sekhukhuneland. They were the missionaries’ partners in establishing the Kingdom of God among the Pedi, Swazi and Ndebele of Sekhukhuneland. With the help of Rev MJ Mankoe who served in the congregation of Burger (Chapter 26), I have been able to paint several life-sketches of the early pioneering evangelists who worked diligently and under difficult circumstances, shoulder to shoulder with the missionaries (Chapter 11). The history of each of the mission stations which functioned in Sekhukhuneland is dealt with in Chapters 12 to 14. The missionaries who pioneered these stations and their co-workers made a major contribution to the growth of the mission church and the forming of the Presbytery of Burger. The history of each of these mission stations, as well as the different congregations resulting from these stations, is described. The time came for consolidating the borders and the placing of black ministers. This was the work of the Planning Commission of the Presbytery of Burger in 1965 and 1966. Chapters 16 to 22 describe the borders, different wards and names of the congregations. The strategy behind this was to ensure that the missionaries, white and black, could occupy equal posts. Once this was completed, a new phase of partnership came into being, as described in Chapters 24 to 30. During this time the phasing out of evangelists took place, as is dealt with in Chapter 31. The two legs that carried missionary work up to this stage became weaker and weaker. Firstly, evangelists left or became full ministers, and secondly the need for a white minister or white missionary fell away. It has also been necessary to describe the circumstances, experiences, views and contributions made by missionaries to prepare the step-out and take-over stages of the phasing-out period from Church-Mission partnership towards full independence and Church-Church partnership. In Chapter 33 a bird’s eye view is taken of the phases of partnership in the DRC’s mission work in Sekhukhuneland. One has to conclude that the circumstances and conditions of the members of the NGKA were harsh. They were struggling against poverty, difficult living conditions, sickness and unemployment. The endeavour for unity among churches, the great topics of church growth and the development of their church to full financial independence could not receive their full attention. In conclusion, I reflect on post-1994 developments in a wider context, based on the study of the previous phases. I also look at the DRC since 1994, asking whether the DRC is still serious about mission work and the mission call. Another chapter was added to reflect on partnership, asking whether this was the answer to problems and tensions. A historical journey since Whitby (1947) is taken and the role the Ecumenical Movements have played since then in the young churches in South Africa is summarized. The great concepts of missio Dei, kerygma, diakonia and koinonia are evaluated in the light of partnership and obedience which was the theme of Whitby, but also the theme that caused continual dialogue, especially amongst the Evangelicals and the Ecumenical Movements. / Thesis (PhD)--University of Pretoria, 2011. / Science of Religion and Missiology / unrestricted

The focus of this study was on traumatic suicide attempt due to lack of remuneration to the clergy by the church: a pastoral care perspective. The assumption was that no one in the church took responsibility of caring for clergy families. Trauma referred to a spiritual wound in the soul of humankind and it is a spiritual event when humankind was experiencing loss of faith, loss of hope, loss of trust, loss of meaning, loss of innocence and when the spiritual wound was being healed spiritually. Suicide was defined as purely personal act that appeared to be entirely the outcome of the extreme personal unhappiness of the minister who as a result of non-payment of their stipend by the church. The operational framework of research methodology included: the research design, literature review and interviews; data collection method and data analysis and interpretation. The Uniting Presbyterian Church in Southern Africa belongs to the Reformed family of the Protestant churches. In this project, semi-structured scheduled interview open-ended Questions were designed to allow interviewers free movement. The concluding chapter dealt with research findings and recommendations to the church. / Dissertation (MA Theol)--University of Pretoria, 2014. / gm2014 / Practical Theology / unrestricted

[pt] O tema da presente pesquisa é A influência de Dom Lourenço de Almeida Prado na educação integral do ser humano. A pesquisa está inserida nas atividades de pesquisa do Programa de Pós-Graduação em Teologia da PUC-Rio, área de concentração Teologia Sistemático-Pastoral, linha de pesquisa Religião e Modernidade, projeto de pesquisa História da Igreja e Modernidade: Permanências e Mudanças. O que se pretende – como objetivo principal – é investigar a contribuição do monge beneditino Dom Lourenço de Almeida Prado na formação integral do ser humano. Nesse sentido, recorrendo primordialmente à formação do autor pesquisado, investigar-se-á, por um lado, a origem de sua formação e a sua contribuição no fazer pedagógico da Igreja Católica no Brasil. Depois, descrever-se-á a influência e o papel da Congregação Beneditina e como o monge exercitou esses preceitos no que tange à contribuição para a formação integral do ser humano, colaborando para a promoção de uma maior eficácia pastoral. Faz parte, ainda, do escopo da pesquisa, a observação acerca da busca da perfeição e a perfectibilidade na formação do ser humano em Dom Lourenço de Almeida Prado. / [en] The theme of the present research is The influence of Dom Lourenço de Almeida Prado in the integral education of the human being. It is part of the research activities of the Postgraduate Program in Theology at PUC-Rio, concentration area Systematic-Pastoral Theology, research line Religion and Modernity, research project Church History and Modernity: Permanence and Changes. What is intended – as the main objective – is to investigate the contribution of the Benedictine monk Dom Lourenço de Almeida Prado in the integral formation of the human being. In this sense, resorting primarily to the education of the researched author, we will investigate, on the one hand, the origin of his education and his contribution to the pedagogical work of the Catholic Church in Brazil. Then, describing the influence and role of the Benedictine Congregation and how it exercised it in terms of contributing to the integral formation of the human being, contributing to the promotion of greater pastoral effectiveness. It is also part of the research scope the study about Dom Lourenço de Almeida Prado search for perfection and perfectibility in the formation integral of the human being.

<p>Göta Kanal är för många människor en turistattraktion och en vattenled för semesterfirare. Färre vet att den byggdes som handelsled och för att säkerställa den svenska importen under krigstider. Göta kanal byggdes under åren 1813-1832 av bl.a. svenska arbetare, svenska militärer och ryska desertörer. Myten om att kanalen byggdes av ryska krigsfångar dementerar denna uppsats. Mycket tyder på att de istället var desertörer från Ryssland. Uppsatsen visar på hur dessa ryska män som arbetade vid kanelen mot togs av den svensk lutherska kyrkan. I Ryssland var och är majoriteten av befolkningen ryssortodox. Detta arbete ska försöka belysa och ge en första inblick i vilka det var som kom. Samt att ge en första förståelse i hur de integrerades i Svenska kyrkan och om de anammade den lutherska tron eller om de fick utöva sin ortodoxa tradition. Detta arbete är ett pionjärarbete och en första studie i att kartlägga de ryssar som arbetade med anläggandet av Göta Kanal och som bodde i Östergötland, och Söderköpingstrakten. De församlingar i Söderköpingstrakten som jag valt att fördjupa mig i är; S:t Laurentii (då kallad Söderköping), Skönberga, Drothem och Västra Husby. Övriga församlingar i Söderköpingstrakten har jag inte fördjupat mig i, eftersom inga naturliga förflyttningar skett till eller från dem som jag kunnat följa.</p><p>Efter färdigställandet av kanalen sökte troligen flera av familjerna arbete vid kanalen eller som drängar på gårdar omkring Söderköping.</p><p>Arbetet med insamling av information och kunskap om dessa människor är inte slut i och med denna uppsats. Utsikterna för att finna mer intressant information anses av mig som goda. Det finns stort behov av att kontrollerna andra akter än dem som denna uppsats tar upp.</p><p>Att söka efter människors rötter kan upplevas som att människorna återigen blir levande i någon bemärkelse och en önskan att få lära känna dem ännu mer. Dessa ryssar som jag har fått följa kom till Sverige av någon anledning, arbetade troligen i hopp om att få en bättre tillvaro. Deras tillvaro blev inte i allt att döma någon lyx tillvaro, utan många av dem levde under knappa förhållanden.</p> / <p>For many people, Göta Canal is a tourist attraction for people on their holiday. Not so many know that the canal was originally built for trade purposes and to secure the Swedish import during times of war. Göta Canal was built 1813-1832 by Swedish workers, Swedish soldiers and Russian deserters. This essay denies the myth saying that the canal was built by Russian prisoners of war. Instead it indicates that they were deserters from Russia. The essay shows how these Russian men were greeted by the Swedish Lutheran Church. In Russia, the majority of the people belonged to the Russian Orthodox Church. This essay’s purpose is to give a first insight about who the people were that came from Russia to Sweden to work with the canal. It will also give a basic understanding about how they were integrated into the Swedish Church and if they accepted the Lutheran beliefs or if they were allowed to practise their Orthodox traditions. This essay is the very first study of all the Russians who worked with Göta Canal and lived in the county “Östergötland” close to the city “Söderköping”. The congregations in Söderköping that I’ve chosen to study closer are “S:t Laurentii” (during that time called Söderköping), “Skönberga”, “Drothem” and “Västra Husby”. I have excluded the other congregations since I haven’t been able to find any Russians moving to their areas. When the building of Göta Canal was finished, many of the families probably sought other work - either at the canal or at farms around Söderköping. I believe that the prospects to find more interesting information about these people are very good. There is a great need to control the files that this essay doesn’t take part of. To seek the roots of people can give a feeling of them coming back to life and a wish of getting to know them better. The Russians that I’ve followed came to Sweden for a reason, probably in hope of a better life. But their life didn’t become as good as they hoped for since many of them lived under very poor circumstances.</p>

Göta Kanal är för många människor en turistattraktion och en vattenled för semesterfirare. Färre vet att den byggdes som handelsled och för att säkerställa den svenska importen under krigstider. Göta kanal byggdes under åren 1813-1832 av bl.a. svenska arbetare, svenska militärer och ryska desertörer. Myten om att kanalen byggdes av ryska krigsfångar dementerar denna uppsats. Mycket tyder på att de istället var desertörer från Ryssland. Uppsatsen visar på hur dessa ryska män som arbetade vid kanelen mot togs av den svensk lutherska kyrkan. I Ryssland var och är majoriteten av befolkningen ryssortodox. Detta arbete ska försöka belysa och ge en första inblick i vilka det var som kom. Samt att ge en första förståelse i hur de integrerades i Svenska kyrkan och om de anammade den lutherska tron eller om de fick utöva sin ortodoxa tradition. Detta arbete är ett pionjärarbete och en första studie i att kartlägga de ryssar som arbetade med anläggandet av Göta Kanal och som bodde i Östergötland, och Söderköpingstrakten. De församlingar i Söderköpingstrakten som jag valt att fördjupa mig i är; S:t Laurentii (då kallad Söderköping), Skönberga, Drothem och Västra Husby. Övriga församlingar i Söderköpingstrakten har jag inte fördjupat mig i, eftersom inga naturliga förflyttningar skett till eller från dem som jag kunnat följa. Efter färdigställandet av kanalen sökte troligen flera av familjerna arbete vid kanalen eller som drängar på gårdar omkring Söderköping. Arbetet med insamling av information och kunskap om dessa människor är inte slut i och med denna uppsats. Utsikterna för att finna mer intressant information anses av mig som goda. Det finns stort behov av att kontrollerna andra akter än dem som denna uppsats tar upp. Att söka efter människors rötter kan upplevas som att människorna återigen blir levande i någon bemärkelse och en önskan att få lära känna dem ännu mer. Dessa ryssar som jag har fått följa kom till Sverige av någon anledning, arbetade troligen i hopp om att få en bättre tillvaro. Deras tillvaro blev inte i allt att döma någon lyx tillvaro, utan många av dem levde under knappa förhållanden. / For many people, Göta Canal is a tourist attraction for people on their holiday. Not so many know that the canal was originally built for trade purposes and to secure the Swedish import during times of war. Göta Canal was built 1813-1832 by Swedish workers, Swedish soldiers and Russian deserters. This essay denies the myth saying that the canal was built by Russian prisoners of war. Instead it indicates that they were deserters from Russia. The essay shows how these Russian men were greeted by the Swedish Lutheran Church. In Russia, the majority of the people belonged to the Russian Orthodox Church. This essay’s purpose is to give a first insight about who the people were that came from Russia to Sweden to work with the canal. It will also give a basic understanding about how they were integrated into the Swedish Church and if they accepted the Lutheran beliefs or if they were allowed to practise their Orthodox traditions. This essay is the very first study of all the Russians who worked with Göta Canal and lived in the county “Östergötland” close to the city “Söderköping”. The congregations in Söderköping that I’ve chosen to study closer are “S:t Laurentii” (during that time called Söderköping), “Skönberga”, “Drothem” and “Västra Husby”. I have excluded the other congregations since I haven’t been able to find any Russians moving to their areas. When the building of Göta Canal was finished, many of the families probably sought other work - either at the canal or at farms around Söderköping. I believe that the prospects to find more interesting information about these people are very good. There is a great need to control the files that this essay doesn’t take part of. To seek the roots of people can give a feeling of them coming back to life and a wish of getting to know them better. The Russians that I’ve followed came to Sweden for a reason, probably in hope of a better life. But their life didn’t become as good as they hoped for since many of them lived under very poor circumstances.

Text in Afrikaans / Talle Christelike kerke in Suid- Afrika, onder meer die Nederduitsch Hervormde Kerk van Afrika, verkeer tans in 'n krisis. Die lidmaattalle toon 'n drasties dalende tendens, minder kinders word gedoop en minder Iidmate le belydenis van geloof af Hierdie krisis, asook die invloed van die postmodernisme op die hedendaagse mens, word aan die hand van die handelingswetenskaplike benadering ondersoek. Die gemeenteboumodel van Kenon L Callahan word gebruik, en daar word gevra tot watter mate hierdie model op die Nederduitsch Hervormde Kerk van Afrika toegepas kan word. Wat sal die prakties- teologiese implikasies daarvan op die gemeenskap van gelowiges in die Nederduitsch Hervormde Kerk van Afrika wees? Die resultaat van die studie is dat die Nederduitsch Hervormde Kerk van Afrika wel met vrug gebruik kan maak van Callahan se model, met inagneming van die kerk se bestaande struktuur, tradisie en geskiedenis. In die toepassing van die model sal daar nuwe, ongekende eise aan die kerk gestel word. / Numerous christian churches in South Africa, including the Dutch Reformed Church of Africa is currently experiencing a crisis. Membership is declining, less children are baptised While new and unknown demands will be made on the church, new and exciting opportunities will also be met each year, and less members are confirmed. This crisis, together with the influence of the post- modernism, is explored using an operational science approach, and a possible solution to this problem is sought. The church growth model ofK.L. Callahan is used to facilitate this research. The applicability of this model to the Dutch Reformed Church of Africa is explored, together with the practical theological implications thereof on the holy community. The result of the study is that the Dutch Reformed Church of Africa can apply Callahan' s model to great affect, while cognisance should be taken of the church's own structure, tradition and history. / Practical Theology / Th. M. (Practical Theology)

Text in English / Lebowakgomo congregation is situated in the Northern Province the growth point of former Lebowa Government The study was based on the understanding the procedures and processes which were followed when legitimising the congregational secession . Secession is an act to withdraw formally from a union, especially from a religious organisation. The secession of Lebowakgomo congregation from Lerato congregation took a decade before it was implemented. The secession was delayed by technical problems such as the expulsion of the minister, the death of an eider's son, the arrival of three ministers and various interpretations of the Church Order. The Process of secession was affected by the legacy of change within the community. That is, the idea of secession was introduced to the congregation by the minister in trying to curb congregation administration problems. This process could not take off because some of the congregants had not fully conceptualised the idea. The process of secession ended into conflicts of ideology and also in the interpretation of the Church Order of which lead to additional attitudinal developments within the management structures of the NGKA. The church council of Lebowakgomo also developed an attitude against the Synodical commission which lead to the involvement of the court of law as an arbitrator. The hypothesis tested in this thesis is: "Is Lebowakgomo congregation a legitimate congregation within the structures of the NGKA?" Lebowakgomo congregation is the first to challenge a decision made by the Synod. It is the first to demand its rights through the court of law. This was a drastic change with regard to the Church history of the NGKA. Thus, this study has traced the development of Lebowakgomo secession until it was legitimised by the court of law. The main thrust of this study was to provide academic reasoning to the following questions, Is secession legitimised after being approved by: - the Church council? - the Presbytery council? - after a secession ceremony was held? - after registration by the Synodical commission secretary? - after being published in the Church news paper? The positive ruling by the court of law in legitimising Lebowakgomo congregation within the structures of the NGKA, was noted in spite of dissatisfaction expressed by some church structures and church management. This clearly indicated that the role of church managers in a changing society is one in constant metamorphosis with regard to reconstructing and developing church organisation and management. / Church History / Th. M. (Church History)

This qualitatively oriented Practical Theology research project was based on a narrative enquiry into the spiritualities of five Christ-followers. These conversations occurred within a small group context, and were aimed at enabling the participants to co-author preferred spiritual ways of being. Because of my commitment to reflexive research practice, other voices and perspectives were invited into the research process. Besides sharing in numerous reflexive conversations with my supervisors, I brought into the group three 'outside voices'. By sharing their stories, these 'outside voices' challenged privatised expressions of spirituality, introducing a 'hermeneutic of suspicion' into the research process and enabling the research participants to wrestle with the challenges of a compassionate and ethical spirituality. In this conversational journey I was able to engage the central research question of whether a group narrative approach can facilitate the intention of Practical Theology to transform human life. / Philosophy, Practical and Systematical Theology / M. Th. (Practical Theology with specialisation in Pastoral Therapy)