Thesis (DTh)--Stellenbosch University, 2008. / ENGLISH ABSTRACT: In response to the declining interest and participation of youth in urban churches in Africa, with a specific focus on churches in Nairobi, this study investigates a missiologically related problem of ecclesial praxis that seems to ignore or fail to address the social needs of youth, particularly concerning the need to belong. The churches in Nairobi, as in other parts of Africa, have inherited ecclesial praxis that was shaped in the dualistic cultural context of the Western Enlightenment and the clerical paradigm of Christendom. This dualistic view of reality has dichotomised the understanding of the gospel by compartmentalising it into a spiritual sphere while failing to address the social and cultural dimensions of human life. Consequently, the church hermeneutically understands its primary mission as saving souls and meeting the spiritual needs of its members through the institution of clergy and laity. In order to address the problem, the study proposes the praxis of discipleship based on a community approach that correlates three integrated dimensions of mission (worship, fellowship, and intentional mission) with a community structure guided by specific urban context, cultural values and missional theology. This constitutes the thesis of this research study and also provides a methodological framework for organising the study. In the first chapter, discipleship is conceptualised in the comprehensive missional understanding of the church as missionary in its nature and calling, sent by Christ into the world for the redemption of the world. In that sense, the proposed discipleship community must be understood as missionary in nature. The second chapter focuses on understanding the urban context. It examines some of the urban features of Nairobi that could be typical of other African cities, like rapid urban growth, high proportion of youth in the population, housing problems, unemployment, increasing poverty, family disintegration, crime, violence and disease. In that context, the study assessed the church’s youth ministry by gathering primary empirical data through observation and personal interviews with youth pastors and leaders. The findings confirmed that most youth ministries are based on the clerical paradigm and are driven by programmes. Participation by youth has been found to be low in most churches. Many churches do not seem to address their real needs. Often the youth ministry is seen as a marginal ministry in the church. In response to understanding the community from an African cultural perspective, the study investigated the traditional African community on the basis of literature and by using the ancestral anamnesis (remembrance of ancestors) as the interpretative framework for analysis. In traditional African society, the community is understood as the heart of the culture, the stage where the whole of life is dramatised. Even those who live in modern urban contexts carry with them African community values which have their origin in the traditional African community. Some of the African community values were measured among the urban youth through a survey questionnaire; most of the young people regarded these as important in their lives (Chapter Five). Empirical findings have shown the validity of considering cultural factors in constructing any kind of model for community-based discipleship. The importance of community was also validated theologically and missiologically by demonstrating the normative praxis of discipleship through community structure in the life of the early church. Theologically, the early church understood itself as the community of Christ on the basis of the concept of koinonia, a fellowship based on common faith in Christ. Missiologically, the church perceived itself from its inception as a missionary community sent into the world to witness to the gospel. The research demonstrated that community was the means through which the normative praxis of discipleship formation was carried out in the early church. There was no sense of dichotomy between the spiritual and social dimensions of the gospel as it is normally understood in today’s church. The importance of community as a means for the formation of identity and character was demonstrated through this having been the cultural norm in traditional African society and the theological norm in the life and praxis of the early church. Through the empirical research, the study also confirmed the positive perception of community values among the urban youth. Based on the evidence that was gathered, the study confronts the church in Nairobi and elsewhere to examine its present praxis critically and consider approaching its youth ministry from a community perspective in response to the present missiological problem in youth ministry. In order to construct youth ministry on community foundation, the study suggests a model called the covenant model. It takes the form of a small group existing as a part of the local church but coming together specifically as a community guided by a discipleship covenant that integrates three missional dimensions. The group seeks to adapt in its specific urban context and integrate cultural values that complement the gospel. The covenant model assumes that the urban context is complex and diverse. It allows each group to develop its own shape and features, informed by its context, culture and tradition. It calls for diversity in cultural and contextual expression while maintaining unity as God’s people in Christ. The early church exemplified it in being one, holy, catholic and apostolic. / AFRIKAANSE OPSOMMING: In reaksie op die afname in belangstelling en inskakeling van die jeug in stedelike kerklike aktiwiteite in Afrika, toegespits op gemeentes in Nairobi, wil hierdie studie ’n missiologiesverwante probleem ondersoek. Die vraag is of die ekklesiologiese praksis daarin slaag om te beantwoord aan die die jeug se sosiale behoeftes en spesifiek die behoefte aan gemeenskap, om te behoort aan ‘n sosiale groep. Die kerke in Nairobi, soos in ander dele van Afrika, het ’n ekklesiologiese praksis geërf wat gevorm is aan die hand van die dualistiese kulturele konteks van die Westerse Verligting en die geestelike paradigma van die Christendom. Hierdie dualistiese uitkyk op die werklikheid het ’n tweeledige karakter aan die evangelie verleen. Aan die een kant is daar ’n spirituele sfeer, aan die ander kant word die sosiale en kulturele aspekte van menslike bestaan kwalik verdiskonteer. Gevolglik interpreteer die kerk haar primêre missie hermeneuties as synde die red van siele en die aanspreek van die spirituele behoeftes van haar lidmate met die gevolg dat lidmate leke bly en die kerk institusionaliseer. In ’n poging om hierdie probleem aan te spreek, stel die studie ’n praksis van dissipelskap gebaseer op ’n gemeenskapsgeoriënteerde benadering voor, waardeur drie geïntegreerde dimensies van gestuurdheid (aanbidding, gemeenskap van die heiliges en die bewuswording van gestuurdheid) aan die orde kom. Die gemeenskapsgeoriënteerde benadering se strukturele ontwikkeling word ontwikkel op grond van die ter sake konteks, kulturele waardes en missionale teologie. Dit vorm die basis waarop die navorsing van hierdie verhandeling gerig is, insluitend ’n metodologiese raamwerk vir die aanpak van hierdie studie. In die eerste hoofstuk word die begrip dissipelskap gedefinieer teen die agtergrond van ‘n omvattende missionale verstaan van die kerk as synde missionêr in haar aard en roeping. Christus het die totale verlossing van die wêreld in die oog en die kerk het daarin ‘n wesenlike rol. In dié sin word die dissipelskapsgemeenskap beskou as wesenlik missionêr. Die tweede hoofstuk fokus op die verstaan van die stedelike konteks. Daarin word tendense kenmerkend van Nairobi wat ook ten opsigte van ander Afrika-stede tipies kan wees, ondersoek. Voorbeelde hiervan is versnellende verstedeliking, pro-rata ’n hoë persentasie jong mense, behuisingsprobleme, werkloosheid, toenemende armoede, gesinsverbrokkeling, misdaad, geweld en siekte. Binne dié konteks en aan die hand van empiriese data verkry deur observasie en persoonlike onderhoude met jeugdiges, pastors en leiers, het die studie die kerk se jeugbediening ondersoek. Dit het aan die lig gebring dat die jeugbediening basies binne ‘n predikantskerkparadigma asook programgedrewe funksioneer. Deelname van jongmense in kerklike aktiwiteite is laag. Gemeentes spreek nie die jeug se basiese behoeftes aan nie. Die jeugediening skyn eerder ‘n terloopse bediening te wees. Ten einde gemeenskap vanuit ’n kulturele Afrika-perspektief te verstaan, is voorvaderlike anamnese (terugroeping in die herinnering) as interpretatiewe raamwerk in hierdie studie aangewend. Dit is gedoen op grond van ’n toepaslike literatuurstudie. Volgens die tradisionele Afrika-samelewing word die gemeenskap beskou as die hart van die kultuur, die plek waar die lewe sigself afspeel. Selfs diegene wat hulself in moderne voorstedelike omgewings bevind, dra die Afrika-gemeenskap se waardes wat hul oorsprong in die tradisionele Afrikagemeenskap het met hulle saam. Van hierdie waardes is geïdentifiseer deur vraelyste wat onder die voorstedelike jeug versprei is - die meeste van die jongmense het hierdie waardes hoog aangeskryf (Hoofstuk vyf). Empiriese bevindinge het getoon dat die inagneming van kulturele faktore noodsaaklik is vir die skep van ’n model vir ’n gemeenskapsgeoriënteerde dissipelskap. Die belangrike rol van die gemeenskap is ook teologies en missiologies gestaaf aan die hand van die normatiewe praksis van dissipelskap in die gemeenskapstruktuur van die vroeë kerk. Teologies het die vroeë kerk haarself beskou as die gemeenskap van Christus op grond van die begrip koinonia, ’n gemeenskap gebaseer op ‘n gedeelde geloof in Christus, Missiologies het die kerk haarself van die begin af ervaar as ’n missionêre gemeenskap wat in die wêreld ingestuur word om die evangelie uit te dra. Navorsing het getoon dat die normatiewe praksis van dissipelskap in die vroeë kerk binne gemeenskapsverbande uitgedra is. Daar was nie toe sprake van ’n tweeledigheid tussen die spirituele en sosiale dimensies van die evangelie soos dit vandag algemeen in die kerk voorkom nie. Die belangrike rol van die gemeenskap ten opsigte van vorming van die identiteit en karakter van sy lede is gedemonstreer deurdat dit die kulturele norm in tradisionele Afrika en die teologiese norm in die lewe en praksis van die vroeë kerk was. Deur empiriese navorsing is die positiewe gesindheid van die voorstedelike jeug aangaande die gemeenskapswaardes gestaaf. Op grond van bewyse versamel, konfronteer dié studie die kerk in Nairobi en elders om die heersende praksis krities te ondersoek en dit ernstig te oorweeg om in die lig van die heersende missiologiese probleem ten opsigte van die jeugbediening, dié bediening vanuit ’n gemeenskapsgeoriënteerde perspektief te benader. Ten einde die jeugbediening op ’n gemeenskapsbasis te vestig, stel hierdie studie ’n model bekend as die verbondsmodel voor. Dit kom daarop neer dat ’n kleingroep as deel van die plaaslike gemeente as ’n gemeenskap saamkom, saamgesnoer deur ‘n dissipelskapverbond wat die drie geïntegreerde missionale dimensies van die kerk se roeping verdiskonteer. Die groep streef daarna om aan te pas in hul bepaalde voorstedelike konteks en om kulturele waardes wat by die evangelie aansluit, in hul lewenswyse te integreer. Die verbondsmodel maak voorsiening vir die kompleksiteit en diversiteit van die voorstedelike konteks. Dit laat elke groep toe om ’n eiesoortigheid op grond van konteks, kultuur en tradisie te ontwikkel. Dit vereis diversiteit ten opsigte van kulturele en kontekstuele uitdrukking, terwyl die eenheid as God se mense in Christus gehandhaaf word. Dit is deur die vroeë kerk gedemonstreer in die funksionering as een, heilige, katolieke en apostoliese kerk.

Thesis (MTh)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: This dissertation is a literary study with a qualitative component, provoked by family 'crises' and escalating single parenting, predominantly by mothers in default family structures beset by many childcare issues. It investigates- through tacit elimination of weak paradigms, a developmental mindset, empirical research and biblical consultation- a holistic family paradigm best suited for individual human development in care consciousness in society. The study assumes that, at grassroots levels of society, monogamy, faithfully practiced by morally responsible, natural, parental agencies, is ideal for holistic child care and is suitable for human development. It can also serve as a pre-emptive strategy against the following: delinquency, father absence, abuse, neglect, divorce, separation, indifference, family disintegration, relational poverty, pathological disorders, feminized poverty calling for government intervention, and general societal unrest. However, the monogamous family set up of the nuclear family variety requires relational adjustment. Through studies in ethics and theology, 'care' emerged as a fundamental concept of what it means to be human and is a potential entry point to relational conflicts and lack of development sustainability. Care can spread through inclusion, affirmation, participation and empowerment of the formerly marginalized sectors. Perlas‘ social three-folding strategy, engages the power of politics and economics to care for civil society‘s needs in tripartite partnerships. Similarly, family three-folding units can be effective, at grass root levels, in bringing about holistic child care. Appropriate interpretation, contextual and responsible application of biblical principles for family life from both the OT and NT is part of the interdisciplinary research process. Ephesians 5:21- 6:4; Genesis 1:27-28, 2:24; Deuteronomy 6:6-9 and other appropriate texts will be analyzed in this regard. Holistic child care should contribute significantly to improvement in quality of family life leading to sustainable societies where human rights are respected and caring attitudes promoted globally. The empirical research sought data triangulation, of outstanding family and child care issues, through a phenomenological design that engaged mothers as the units of analysis. Variables were, among others, mothers‘ sentiments and perspectives of men, fathers and husbands. Samples of 10 single mothers, using a mixed sampling methodology and 10 married mothers (the focus group), were selected. In-depth interviews using standardized open-ended questions were utilized. The projective technique was effective in eliciting hidden, negative and bitter sentiments on gender issues requiring urgent attention. Work-overloaded mothers perceived men as self-centered pleasure seekers who are disinterested in child care. Abusive, controlling and economically non-contributing husbands are a burden to their spouses. Spousal rape, enforcement of government restraining orders and 'ukhutwala' issues also surfaced. On the other hand, seasoned, respectful affirmations of men were voiced by a few mothers who have experienced the godly power of forgiveness. Consequently, a frame of reference for family three-folding was outlined in chapter 5, based on biblical teachings, participant mothers‘ conciliatory mindsets, Christian single mothers‘ experiences, human rights considerations, good parenting strategies and relevant generic literature contributions. Conclusions: By analogy, family three-folding indirectly reflects, the relational and functional aspects of the Triune God; reconciliation is a crucial part of the Christian calling; care consciousness is God consciousness and no family is ideal enough out of union/ fellowship [koinonia] with the Lord. Consequently, a believing single mother and her children also constitute a three-folding family, with God as Father to the fatherless. Single parent families deserve support and encouragement. Family three-folding recommends, through dialogues in communities, that: - Men learn to curb their domineering tendencies and practice service [diakonia] to others, guided by biblical principles of servanthood and the "One Man Can…"manual; - women welcome responsible male headship in families for peaceful co-existence and holistic child care; - decision-making be inclusive of family members on issues that concern them; - awareness campaigns on sound family three-folding principles, values and models be initiated through the media, formal education and dialogues at all levels of the society. / AFRIKAANSE OPSOMMING: Die studie is 'n verduidelikende argument met 'n kwalitatiewe komponent, aangespoor deur gesinskrisisse, stygende enkel ouerskap, hoofsaaklik van moeders in gebroke gesinstrukture en gekenmerk deur baie kindersorgprobleme. Deur eliminasie van nie-holistiese situasies word 'n ontwikkelende houding, empiriese navorsing en Bybelse verwysings gebruik om 'n holistiese gesinsparadigma daar te stel vir die optimale menslike ontwikkeling en gemeenskapsbewuste sorg. Die studie veronderstel dat holistiese kindersorg deur 'n moreel verantwoordelike en natuurlike ouerlike agentskap ideaal is vir menslike ontwikkeling en dien as'n voorkomende strategie teen sosio-ekonomiese onrus, veroorsaak deur familie disintegrasie, verarmde verhoudings, misdaad, psigies-sosiale versteurings, mishandeling, verwaarlosing, egskeiding, skeiding, afwesige vaders, onverskilligheid, selfgesentreerde moeders, veramde vroue, wat tussenkoms van die regering noodsaak. Deur 'n studie van etiek en teologie het 'sorg' na vore gekom as 'n fundamentele konsep van wat dit beteken om menslik te wees en is 'n potensiale toegangspunt tot konflik in verhoudings en volgehoue ontwikkeling. Sorg kan deur insluiting, bevestiging, deelname en bemagtiging van die voorheen verstotenes bevorder word. Perlas se sosiale driepunt strategie kombineer die tussenkoms van politiese en ekonomiese invloed om in 'n driebeengenootskap na die burgerlike gemeenskap se behoeftes om te sien. Op dieselfde manier kan drievoudige gesinsverhoudings effektief wees op grondvlak om holistiese kindersorg te weeg te bring. Toepaslike interpretasie en kontekstuele en verantwoordelike toepassing van Bybelse beginsels vir gesinslewe uit beide die OT en NT is noodsaaklik. Efesiërs 5:21-6:4; Genesis 1:27-28 en 2:24 Deuteronomium 6:6-9 en ander toepaslike teksverwysings sal in hierdie verband geanaliseer word. Holistiese kindersorg behoort grootliks by te dra om die kwaliteit van gesinslewe te verbeter en te lei tot standhoudende gemeenskappe, waar menseregte gerespekteer word en omgee-verhoudings globaal bevorder word. Die empiriese navorsing het driebeen data van uitstaande gesins- en kindersorg situasies gesoek, deur 'n fenomenologiese ontwerp wat moeders betrek as analiseringseenhede. Veranderlikes was, onder andere, moeders se houdings en perspektief van mans, vaders en eggenote. 'n Steekproef van 10 enkel moeders, deur 'n gemengde steekproef metodologie, en 10 getroude moeders (die fokus groep), is gekies. Die projektiewe tegniek was effektief in die verkryging van die verborge, negatiewe en bitter sentimente omtrent gesalgskwessies wat dringende aandag vereis. Werk-oorlaaide moeders het mans beskou as selfgesentreerde plesiernajaers sonder enige belang in kindersorg. Mishandelende, oorheersende en ekonomiese nie-bydraende mans is 'n las vir hul gades. Eggenootverkragting, die afdwing van beperkingsbevele deur die regering en 'ukhutwla' sake het ook na vore gekom. Aan die ander kant is tydige, respekvolle ondersteuning van mans, wat die goddelike krag van vergifnis ondervind het, deur 'n paar moeders genoem. 'n Verwysingsraamwerk vir drievoudige gesinsverhoudings is gevolglik uiteengesit in hoofstuk 5, gebaseer op Bybelse lering, deelnemende moeders se versoenende ingesteldheid, Christelike enkel moeders se ondervindings, mense regtelike oorwegings, goeie strategieë vir kinderopvoeding en toepaslike generiese literatuur bydraes. Die gevolgtrekkings is: driebeen-gesinsverhoudings is kontekssensitief, holisties en weerspieël indirek die beeld van ons relasionele, funksionele, liefdevolle Drie-enige God; versoening is 'n belangrike deel van die Christelike roeping; sorgbewustheid is God bewussyn en geen gesin is ideaal genoeg buite die vereniging / gemeenskap [Koinonia] met die Here nie. Gevolglik behels 'n gelowige enkelmoeder met haar kinders ook 'n driebeenverhouding, met God as Vader vir die Vaderlose. Enkel-ouer gesinne verdien ondersteuning en aanmoediging. Gesin drie-vou beveel aan dat deur dialoog in gemeenskappe: - mans hulle dominerende tendense leer bekamp en diens aan ander leer lewer [diakonia], met Bybelse beginsels van diens en die "One Man Can…" handleiding as riglyn; - vroue verantwoordelik manlike hoofskap verwelkom in gesinne vir vredevolle saambestaan en holistiese kindersorg - besluitneming ingesluit word by gesinslede omtrent sake wat op hulle van betrekking is - bewusmakingveldtogte oor gesonde, versoendende driebeen gesinsverhoudings, waardes en modelle deur die media, formele onderrig en dialoog bekendgestel word aan alle vlakke van die samelewing.

Thesis (DTh)--Stellenbosch University, 2008. / ENGLISH ABSTRACT: Interculturation theology as a way of communication in religious cultural arenas is the most recent and remarkable methodology that can be used to open space for mutual witness and dialogue with regard to ideas about and the praxes of ancestral rituals between South Korean and South African Christians. The purpose of this research is to overcome some dichotomised problems that are inherent in exclusive, inclusive, and religious pluralistic approaches in dialogue with other religious cultures. In this regard, we examined some problems of the colonial way of mission and the functional translation of the exclusivistic approach and noted that the inclusive approach also has its weakness, in that it weakens the historicity of the subject. We attempted to show that theocentric and religious pluralistic approaches do not solve the problem of mutual identity simply by searching for commonalities between religious traditions. Our rationale is that although these approaches have their weak points, we should not overlook their benefits. Therefore, in appraising these approaches, attention is drawn to how these benefits may be used to complement one another. Consequently, we proposed a meaningcentred and praxis-centred communication methodology using a holistic approach. To appropriate a meaning-centred and praxis-centred methodology of communication, we began by adopting the theological principle of perichoresis, which is the inner relationship among the Persons of the Divine Trinity. Perichoresis is the foundation of missio Dei, which is God’s initiative love to the world in praxis. Through incarnational self-giving, missio Dei is revealed in the world. Secondly, we re-interpreted perichoresis as an intercultural term and ideology, based on its components, mutual indwelling, mutual space, and mutual identity. The intercultural meaning of mutual indwelling is continual mutual penetrating, while cultural meaning of mutual space is interpreted as the others, that is, from the viewpoint of emptying themselves in mutual communication instead of that of dominion and replacement. Further, we re-interpreted mutual identity through the ‘praxis of with’. Based on this cultural reinterpretation of perichoresis, we established a praxis-centred and meaning-centred model of interculturation theology. More importantly, the perichoretic model of interculturation enabled us to construct a theological and cultural identity of Christianity in encountering with others, which is the ‘praxis of with’. In particular, the study attempted to apply intercultural communication method to the encounter between Xhosa churches and Korean missionaries in Khayelitsha in terms of ancestor related matters. Through this intercultural and comparative evaluation of shifting identities, we suggested how Korean missionary and Xhosa churches could mutually construct theological cultural identities. For this purpose, we first carried out a literature study of Korean and South African indigenous theologies concerning ancestor worship.1 Subsequently, we conducted an empirical survey in Khayelitsha to determine the missiological views of Korean missionaries in the light of their traditional religious background and Korean theologians’ indigenised interpretations of ancestral matters. We also considered the theological positions of some Western missionaries in Khayelitsha on the same issue. Finally, we investigated the identities of Xhosa churches in Khayelitsha on literature and empirical levels and how intercultural theology can be reconstructed to evaluate the missiological identities of Korean missionaries and Xhosa churches in terms of ancestor worship. / AFRIKAANSE OPSOMMING: Interkulturasie teologie as 'n kommunikasiewyse in godsdienstige kultuurgebiede is die mees onlangse en merkwaardigste metodologie wat aangewend kan word om ruimte te skep vir wedersydse getuienis en dialoog rakende idees aangaande en die praktyke voorouerlike rituele onder Suid-Koreaanse en Suid-Afrikaanse Christene. Die doel van hierdie navorsing is om sekere gedigotomiseerde probleme te oorkom wat inherent is in eksklusiewe, inklusiewe en religieus pluralistiese benaderings wat in dialoog is met ander religieuse kulture. In hierdie verband het ons ondersoek ingestel na sekere probleme van die koloniale wyse van sendingwerk en die funksionele oorskakeling van die eksklusivistiese benadering en gemerk dat die inklusiewe benadering ook sy swakheid het deurdat dit die historisiteit van die onderwerp verswak. Ons het gepoog om aan te dui dat teosentriese en religieus pluralistiese benaderings nie die probleem van onderlinge identiteit oplos nie deur eenvoudig te soek na gemeenskaplikhede tussen religieuse tradisies. Ons rasionaal is dat alhoewel hierdie benaderings hul swakpunte het, behoort ons nie verby hul voordele te kyk nie. By die inskatting van hierdie benaderings word die aandag dus gevestig op hoe hierdie voordele gebruik kan word om die ander aan te vul. Gevolglik het ons 'n betekenisgesentreerde en praktykgerigte kommunikasiemetodologie voorgestel wat 'n holistiese benadering aanwend. Om 'n betekenisgesentreerde en praktykgerigte kommunikasiemetodogie aan te wend, het ons begin deur die teologiese beginsel van perichoresis te aanvaar, wat die innerlike verhouding tussen die lede van die heilige drie eenheid is. Perichoresis is die fondament van missio Dei, wat die inisiatief verteenwoordig wat God se liefde vir die wêreld in die praktyk is. By wyse van inkarnasionele gee-van-die-self, word missio Dei aan die wêreld openbaar. Tweedens het ons perichoresis herinterpreteer as 'n interkulturele term en ideologie wat op sy samestellende elemente gebaseer is, naamlik 'n gemeenskaplike woning, gemeenskaplike ruimte en gemeenskaplike identiteit. Die interkulturele betekenis van 'n gemeenskaplike woning is voortdurende gemeenskaplike deurdringing, terwyl die kulturele betekenis van gemeenskaplike ruimte geïnterpreteer word as die andere, met ander woorde vanuit die oogpunt van die lediging van hulself in gemeenskaplike kommunikasie, eerder as oorheersing en verplasing. Ons het verder gemeenskaplike identiteit herinterpreteer by wyse van die 'praktyk waarmee'. Gebaseer op hierdie kulturele herinterpretasie van perichoresis, het ons 'n praktykgerigte en betekenisgesentreerde model van interkulturele teologie daargestel. Belangriker nog het die perichoretiese model van interkulturasie ons in staat gestel om 'n teologiese en kulturele identiteit van die Christendom op te stel temidde van 'n ontmoeting met andere, wat die 'praktyk waarmee' verteenwoordig. In die besonder het die studie gepoog om die interkulturele kommunikasiemetode toe te pas op die ontmoeting tussen Xhosa-kerke en Koreaanse sendelinge in Khayelitsha in terme van voorouerverwante sake. Deur hierdie interkuturele en vergelykende evaluering van verskuiwende identiteite, het ons voorgestel hoe Koreaanse sendelinge en Xhosa-kerke wedersyds teologiese kulturele identiteite kan daarstel. Vir hierdie doel het ons aanvanklik 'n literatuurstudie onderneem van Koreaanse en Suid- Afrikaanse inheemse teologieë aangaande die aanbidding van voorouers. Daarna het ons 'n empiriese opname in Khayelitsha onderneem om die missiologiese sienings van Koreaanse sendelinge vas te stel in die lig van hul tradisionele godsdienstige agtergrond en die Koreaanse teoloë se verinheemste interpretasie van voorouerlike sake. Ons het ook aandag geskenk aan die teologiese posisies van sommige Westerse sendelinge in Khayelitsha oor dieselfde aangeleentheid. Laastens het ons die identiteite nagevors van die Xhosa-kerke in Khayelitsha op literêre en empiriese vlakke en hoe interkulturele teologie gerekonstrueer kan word om die missiologiese identiteite van Koreaanse sendelinge en Xhosa-kerke te evalueer ingevolge die aanbidding van voorouers.

Thesis (D.Th.)--University of Stellenbosch, 2006. / ENGLISH ABSTRACT: This study and dissertation examines “Ethnicity and missional strategies within the Presbyterian Church of Nigeria.” A historical study of the mission methods and an empirical study of current missionary practices in the church point to the need for a new missional identity of the church. This missional identity requires a reversal of and a change to missionary strategies that should result into reconciliatory missiology. In the process of making this assessment of the Presbyterian mission in Nigeria, it was necessary to revisit the missionary ecclesiologies that shaped and contributed to the present identity. Thus, the research focused on the missionary impact of the Church of Scotland, Presbyterian Church in Canada, Presbyterian Church (USA), and the Netherlands Reformed Church (NRC). Insights from these historical excursions helped in determining not only the blessings that these ecclesiologies brought to bear on Nigerian Presbyterianism but also in discovering the burdens they brought on their trails, especially, regarding the seed of racism which was a precursor to the present ethnocentrism in the PCN. The second segment of this research was the empirical study of the current mission and work of the PCN. Using a focus group approach, sixteen leaders (8 Nigerians, 7 Canadians and 1 American) were interviewed through a structured questionnaire. The responses from these leaders were analysed in this paper and details of the analysis applied in chapter 4. The assumption in the hypothesis that the bane of contemporary PCN mission is ethnocentrism was affirmed. This problem as the research showed, was compounded by lack of adequate theological response both in the educational training and the liturgical activities of the church. Combining the historical data and the empirical research carried out, it was determined that the PCN needs a new theological orientation that can move it from the present institutionalized mode to a missonal frame. It was shown that this process would require a new definition of mission and a rediscovery of missional biblical metaphors that suit a conflict-ridden context of the Church as we have it in Nigeria. Three important metaphors were selected: community, servant and messenger. These metaphors formed the theological foundation for subsequent discussions on a missional frame which is the focus of chapter five. Chapter six outlines the meaning of conflicts and the causes of conflicts in Nigeria arguing for a reconciliatory missiology with a theologically-driven dialogue as its strategy. A theologically –driven dialogue is a strategy that, as is presented, enables the church to be God’s counter-cultural agent in the world, holding in tension the four cardinal points of obedience, critical contextualization, discernment and the anticipation of Christ’s return. It is argued that dialogue is a credible theological option through which the PCN can engage in the process of true reconciliation in the Nigerian society – a reconciliation which is based on the biblical cornerstones of truth, justice, peace and mercy. It is a task and a challenge for reconciliatory missiology - a momentous task the PCN is called upon to pursue in the 21st century. / AFRIKAANSE OPSOMMING: Hierdie proefskrif ondersoek “Etnisiteit en missionale strategieë van die Presbiteriaanse Kerk in Nigerië”. ʼn Historiese blik op die sending metodes en ʼn studie van huidige missionêre praktyke binne die kerk dui daarop dat die kerk ʼn nuwe missionale identiteit benodig. ’n Nuwe missionale identiteit vereis ʼn transformasieproses in die huidige benadering van die Presbiteriaanse Kerk van Nigerië sodat die weg tot ʼn versoenende benadering gevind kan word. Om die huidige situasie te kan evalueer moes die missionêre ekklesiologie wat vorm gegee en bygedra het tot die huidige identiteit geëvalueer word. Gevolglik is die missionêre impak van die Kerk van Skotland, die Presbiteriaanse Kerke van Kanada en Amerika en die Nederlandse Gereformeerde Kerk nagegaan. Hulle het in baie opsigte help vorm aan die huidige identiteit van die Presbiteriaanse kerk in Nigerië. Die positiewe maar ook negatiewe gevolge van hulle werk is beskryf. Een aspek van hul werk was die invloed van die stille rassisme wat destyds geheers het en wat die voorloper was van die huidige etnosentrisme in die Presbiteriaanse Kerk van Nigerië. Die tweede deel van die navorsing ondersoek die huidige missionêre bediening en ingesteldheid van die Presbiteriaanse Kerk van Nigerië. Deur middel van ʼn fokus groep benadering en ’n vraelys, is onderhoude gevoer met 16 kerkleiers (8 Nigeriërs, 7 Kanadese en 1 Amerikaner). Die antwoorde van hierdie kerkleiers is geanaliseer en in hoofstuk 4 bespreek. Die voorveronderstelling in die hipotese dat die PKN etnosentrisme openbaar, is bevestig. Hierdie probleem, soos aangetoon in die navorsing, is versterk deur ʼn gebrek aan voldoende teologiese refleksie in die teologiese onderrig en in die liturgiese aktiwiteite van die kerk. Die historiese data en die empiriese navorsing toon aan dat die PKN ʼn nuwe teologiese oriëntasie benodig en dat dit slegs kan geskied as daar wegbeweeg word vanaf die huidige geïnstitusionaliseerde bedieningspraktyk na ʼn missionale raamwerk. Verder het dit duidelik geword dat ʼn nuwe verstaan van sending en ʼn herontdekking van missionale bybelse metafore nodig is om te spreek tot die konflik geteisterde konteks van die kerk in Nigerië. Drie belangrike metafore is voorgestel: gemeenskap, dienaar en boodskapper. Hierdie metafore voorsien die teologiese fundering vir die bespreking van ’n missionale verwysingsraamwerk vir die kerk se bediening. Hoofstuk 6 lig die betekenis van konflik asook die oorsake van konflik in Nigerië uit en argumenteer vir ʼn versoenende missiologie met ʼn teologies-gemotiveerde dialoog as strategie. ʼn Teologiesgemotiveerde dialoog is ʼn strategie wat, soos voorgelê in die navorsing, die kerk bemagtig om te reageer op die heersende kultuur, waar die vier kardinale aspekte van gehoorsaamheid, kritiese kontekstualisasie, onderskeiding en die afwagting van Christus se wederkoms byeen gebring word. Daar word geargumenteer dat dialoog ʼn waardige teologiese opsie is waardeur die Presbiteriaanse Kerk van Nigerië binne die Nigeriese samelewing kan opereer in ʼn proses van ware versoening – ʼn versoening wat gebaseer is op die bybelse hoekstene van waarheid, geregtigheid, vrede en genade. Die uitdaging van ʼn versoenende missiologie is die uitdaging waartoe die Presbiteriaanse Kerk van Nigerië in die 21ste eeu geroepe is.