From Preface: The Church has been divided from its very earliest days, when Christians of Jewish origin found it hard to accept that uncircumcised Gentiles might be Christians too. (See Acts 15, Galatians 2, etc.) It has since then known division into East and West, into Roman Catholic and Protestant, and into the hundreds and even thousands of denominations and sects which we know today, not to speak of the schisms between 'modernism' and 'fundamentalism', between Calvinism and Arminianism, and between 'High' and 'Low' churchmanship. We are, however, being reminded more and more by the Ecumenical Movement that the Church of Christ is ONE. Jesus said: "On this rock I will build my Church" (not churches) - Matt. 16:18.

This dissertation maintains that the covenant relationship formula (CRF) as expressed in Deuteronomy 26:16-19 (‏[Hebrew text extracted]) serves as a focal point which defines, unifies and bears the weight of the covenantal framework of the book of Deuteronomy. Chapter 1 reviews previous assertions that Deuteronomy is patterned after ancient Near Eastern treaties, highlights the conclusions of Rendtorff regarding the CRF, and identifies the translation difficulties in 26:16-19. Chapter 2 critiques the proposals of von Rad, Kline, Kitchen, and Wenham who suggest that Deuteronomy follows the pattern of the ancient Near Eastern treaties. An alternate schema for the covenantal framework of Deuteronomy 1-30 is proffered. Finally, an excursus addressing the Mosaic authorship of Deuteronomy 27 is included. Chapter 3 proposes that the Hiphil of [Hebrew text extracted] in verses 17 and 18 is functioning causatively and utilizes dual direct objects in the sentence construction. Grammatical and syntactical features of the text of 26:16-19 are observed. Theological concerns on the translational renderings of 26:17-19 are posed. A proposed conceptual model of the sequence of events that may underlie the text of Deuteronomy 26:17-19 is offered. Chapter 4 considers the canonical context of Deuteronomy 26. A chart demonstrates the literary-structural unity of the three ceremonies of confession (26:1-11; 26:12-15; and 26:16-19). Further analysis, however, reveals that 26:16-19, while integrally connected to the other ceremonies, functions also on the macro level within the greater covenantal framework of Deuteronomy. Chapter 5 examines each of the expressions of the CRF (4:20; 7:6; 14:2; 27:9; 28:9; and 29:12) as they occur in the covenantal framework of Deuteronomy. An analysis of the function of the CRF reveals that prior to its expression in the focal text (26:16-19) it is associated with the notion of exclusive loyalty to Yahweh and after the focal text it is associated with the expectation of obedience to Yahweh. Chapter 6 summarizes the work of chapters 1 and 2 then applies the findings of chapters 3 through 5 to demonstrate that the CRF ([Hebrew text extracted]) as expressed in 26:16-19 with its concomitant covenantal obligations can bear the weight of and does indeed serve as the keystone of the covenantal framework of Deuteronomy. The covenantal exchange in 26:17-19 connects the emphasis on obedience in 26:17 to that of the covenant relationship formula in 27:9; 28:9; and 29:12 and connects the emphasis on exclusive loyalty in 26:18-19 to that of the covenant relationship formula in 4:20; 7:6; and 14:2.

There are a variety of sermons which families can attend in different kinds of congregations. The aim of this study is to have a look at family sermons. The target group is families with children in junior catechesis. Although the target group is flexible, one can say that it will be families with children from pre-school to about grade 6. The theological starting point is twofold: the covenant and God’s love. The one without the other is empty. The covenant can be summarized as follow: “I will be your God and you must be My people.” God’s love shines through in the life and work of Jesus Christ. Three congregations were looked at to see how they handle family sermons. The congregations are: Skuilkrans in Pretoria, Pionierspark in Windhoek (Namibia) and Pietersburg-Noord (Polokwane North). Each congregation conveyed their history of family sermons. Questions about the room, time, other sermons of the congregations, preparation, liturgy, attendance, preachers, atmosphere, music and preaching were asked. In Pietersburg-Noord there is a small group of congregation members who help with the preparation of the family sermons. A description of their functioning were given. The conclusion is that family sermons won’t work in all congregations. Each congregation must find their own identity. When starting family sermons in a congregation, one must remember that Rome wasn’t build in one day and that the leaders of the congregation must be kept informed. / Dissertation (MA(Teologie))--University of Pretoria, 2007. / Practical Theology / unrestricted

Thesis (MTh)--Stellenbosch University, 2001 / ENGLISH ABSTRACT: This research is a study of the promise of land in the Old Testament. Special emphasis is given to what theological-ethical implications the nature, conditions, and purpose of the promise of land entail - what it meant to the Israelites and what it means to us today. The scope of this thesis is the Old Testament in its final form (here the 39 books of the Protestant Bible). However, the study is mainly based on the narratives and prophetic literature, as the promise of land is mostly found in these texts. A careful study of the natures of the four land covenant texts of Genesis 15 and 17 (Abrahamic covenant), Exodus 19-24 (Sinaitic covenant; cf. Dt 5:6-18; 12-16),2 Samuel 7:5-29 (Davidic covenant), and Jeremiah 31:31-34 (new covenant) will show that Yahweh's promise (gift) of land to Abraham and his descendants (the Israelites) in the Old Testament is conditional. Possession and continual possession of the promised land will depend on the Israelites' observance of the stipulations of the land covenants. In order to possess and continually possess the land, the Israelites must worship Yahweh exclusively, live a holy life, pursue righteous and justice, share the land equally among themselves, and care for the land according to the will of the giver. Failure to observe these stipulations will result in losing the land (exile). Israel failed and was exiled. But that was not the end. The promise of land is also the promise of restoration (to the land) if the Israelites return to the Lord. Return, they did, and were restored to the promised land. All these conditions apply (some of them analogously orland metaphorically) to us today as we live on this planet earth, God's creation-gift. The purpose of the promise of land is for blessing - both material blessing of wellbeing and spiritual blessing of knowing and worshipping Yahweh God. This blessing is for both the Israelites and the whole world. By promising a land to the Israelites, God wants to use the promised land and its people as a standard measure for other lands and nations. In this way, the promise of land is not so much a privilege as it is a responsibility. On the one hand, the promise of land gives the Israelites, for that matter, other peoples as well, a spatial-ethnical identity, which entails the need to respect every people's ethnic identity and their "God-given" land. On the other, the promised land is not exclusively for the Israelites, it is a place where other peoples (aliens) may also live (Eze 47:21- 23). This inevitably challenges us to strive towards a peaceful coexistence and sharing of resources including land regardless of color, creed, and language. The promised land, for that matter, the whole earth, is God's collective gift to the whole humanity. Therefore every human has a right to the land. The earth, God's creation-gift, if shared and managed according to the will of the giver, is enough to provide a home to everyone and meet his or her needs. / AFRIKAANSE OPSOMMING: Hierdie navorsing bestudeer die landbelofte in die Ou Testament. Spesiale klem word gele op die teologies-etiese implikasies ten opsigte van die aard, voorwaardes en doel van die belofte - en die betekenenis daarvan vir die Israeliete en vir ons vandag. Die bestek van hierdie tesis is die finale vorm van die Ou Testament (hier die 39 boeke van die Protestantse Bybel), maar die fokus val op die verhalende en profetiese literatuur, waarin die landsbelofte meeste aangetref word. Noukeurige analise van die aard van die vier land-verbond tekste van Genesis 15 en 17 (Abraham-verbond), Eksodus 19-24 (Sinai-verbond; vgl. Deut 5:6-18; 12-16),2 Samuel 7:5-29 (Dawid-verbond), en Jeremia 31 :31-34 (nuwe verbond) toon dat Jahwe se belofte (gawe) van land aan Abraham en sy nakomelinge (die Israeliete) in die Ou Testament voorwaardelik is. Die huidige en toekomstige besit van die beloofde land vereis dat die Israeliete die voorskrifte van die landverbond nakom. Om die land te kan eien en die eienaarskap daarvan voort te sit, moet die Israeliete Jahwe uitsluitlik aanbid, 'n gewyde lewe voer, reg en geregtigheid nastreef, die land eweredig met mekaar dee! en omsien daama ooreenkomstig die wil van die gewer. Om te faal in die nakom van hierdie opdragte sal veroorsaak dat die land weerhou word (eksiel). Israel het misluk, en is in ballingskap gevoer. Dit was egter nie die finale woord nie. Die belofte van land impliseer ook die belofte van herstel (restorasie van die land) indien die Israeliete hulle tot die Here sou terugkeer. Dit het hulle gedoen, en die beloofde land is aan hulle terugbesorg. Hierdie voorskrifte geld ook vandag vir ons (sommige weI analogies en/of metafories) waar ons die planeet aarde, God se skeppingsgawe, bewoon. Die doel van die landsbelofte is seen, beide as materiele welvaart en geestelike seen in die ken en aanbied van Jahwe God. Hierdie seen geld vir die Israeliete soos ook vir die ganse wereld. Deur land te beloof aan die Israeliete, bepaal God dat dit gebruik moet kan word vir alle inwoners as 'n standaardmaatstaf ook vir ander lande en nasies. Op die manier is die beloofde land nie slegs 'n voorreg nie maar ook 'n verantwoordelikheid. Enersyds bied die beloofde land aan die Israeliete, soos ook vir ander mense, 'n ruimtelike etniese identiteit, wat meebring dat alle etniese identiteite en hulle "Godgegewe" grond respek verdien. Andersyds geld die landsbelofte nie uitsluitlik vir die Israeliete nie, dit is 'n ruimte waar ook ander mense (vreemdelinge) mag woon (Eze 47:21-23). Dit stel onvermydelik aan ons 'n uitdaging tot vreedsame naasbestaan en verdeling van hulpbronne insluitend grond, benewens verskille in kleur, godsdiens en taal. Die beloofde land, trouens die hele aarde, is God se kollektiewe gawe aan die hele mensdom. Daarom is elke persoon geregtig op land. Die aarde, God se skeppings gawe, is toereikend om vir elkeen 'n tuiste te verskaf en aan sy of haar behoeftes te voldoen, mits dit gedeel en bestuur word volgens die wil van die gewer.