Thesis (MTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: This study, in addition to problematizing a one-dimensional approach to health and well-being within the HIV and AIDS discourse, also aims to highlight the need and promote the idea for integrative community pastoral care as fundamental in responding to the HIV and AIDS epidemic. In developing such a framework for an integrative approach to healing and care, it becomes clear that a number of paradigmatic shifts in pastoral care are called for. In the past most of the prevention and intervention strategies within the discourse on healing within the HIV and AIDS epidemic, focused on the people living with HIV and AIDS (PLWHA) and the medical science in its search for cure and effective antiretroviral medication. Little attention use to be given to issues of care as the primary focus appeared to have been on behaviour change strategies. However, as the complex nature of the epidemic and its impacts became more apparent, it gradually dawned on all disciplines that the virus entails more than an individual ailment as a medical concern. With the realization that the epidemic penetrates the quality of life and the basic structures for livelihood and meaningful living on all levels, came the acknowledgement that it has become a systemic and community issue. Any endeavour to be engaged with the epidemic should therefore shift from a merely personal (individual focus) and a medical (pharmaceutical focus) approach, to a community approach. Healing and prevention must also become a systemic and communal endeavour, and thus the reason to connect, in this research project, healing with a community approach to the HIV and AIDS epidemic. In the process of developing a framework for integrative care and counselling, the study explores the notions of health and well-being and provides a theological framework for understanding these concepts from a community perspective. This framework necessitates a number of paradigmatic shifts, particularly with regards to understanding the ecclesial identity of the church as a community of care. Both the understanding of health and well-being and that of an identity of care culminates from the understanding of God‘s passionate involvement in the human predicament of suffering, as implied by a theopaschitic approach. In order to develop an inclusive framework of care to be taken up in the ecclesial identity of the church, a number of metaphors for a community of care are explored as alternatives to the traditional kerygmatik model of the church. / AFRIKAANSE OPSOMMING: Hierdie studie lug nie net die problematiek rondom 'n eendimensionele benadering tot gesondheid en welstand binne die MIV en VIGS diskoers uit nie, maar poog ook om die behoefte aan 'n integrerende gemeenskaps-benadering tot die MIV en VIGS epidemie te beklemtoon en sodanige benadering te bevorder. Dit word duidelik dat sodanige raamwerk vir 'n integrerende benadering tot heling en sorg sekere paradigmatiese skuiwe binne pastorale sorg vereis. In die verlede het voorkoming en intervensie strategieë met betrekking tot die MIV en VIGS diskoers meestal gefokus op die mense wat met MIV en VIGS leef, asook op die mediese wetenskap se pogings om 'n geneesmiddel en effektiewe antiretrovirale medisyne te vind. Min aandag was gegee aan die kwessies wat verband hou met versorging, en dit wil voorkom asof die klem eerder primêr geplaas was op strategieë om gedrag te verander. Groter bewuswording van die komplekse aard van die epidemie en sy gevolge het egter geleidelik gelei tot die besef onder alle dissiplines dat die virus meer as net 'n individuele siekte van mediese belang is. Die besef dat die epidemie lewenskwaliteit, en die basiese strukture van menslike bestaan en 'n betekenisvolle lewe, op alle vlakke binnedring, het uiteindelik gelei tot die begrip dat dit 'n sistemiese en gemeenskap probleem geword het. Enige poging dus om die epidemie aan te spreek moet daarom beweeg van 'n persoonlike/individuele en mediese/farmaseutiese benadering na 'n gemeenskaps-benadering. Genesing en voorkoming moet daarom 'n sistemiese en gemeenskaplike poging wees, en daarom ook die rede om, in hierdie projek, genesing in verband te bring met 'n gemeenskaps-benadering tot die MIV en VIGS epidemie. Ten einde 'n raamwerk vir 'n integrerende benadering tot versorging en berading te ontwikkel, ondersoek die studie die konsepte van gesondheid en welstand, en poog om 'n teologiese raamwerk te ontwikkel wat hierdie konsepte verstaanbaar maak vanuit 'n gemeenskaps-perspektief. Hierdie raamwerk noodsaak sekere paradigmatiese skuiwe, veral met betrekking tot die verstaan van die ekklesiale identiteit van die kerk. Die verstaan van beide gesondheid en welstand asook die van 'n identiteit van versorging spruit voort uit die verstaan van God se passievolle betrokkenheid by die menslike dilemma van lyding, soos geïmpliseer deur 'n theopaschitiese benadering. Ten einde 'n inklusiewe raamwerk van versorging te ontwikkel wat uiteindelik deurslaggewend in die ontwikkeling van die ekklesiale identiteit van die kerk kan wees, ondersoek hierdie studie 'n aantal metafore vir 'n versorgende gemeenskap as alternatiewe tot die tradisionele kerygmatiese model van die kerk.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: The current situation around widowhood sexuality is unspeakably painful. It has been established through literature review in this study that widows are the most neglected group in many societies. In Zimbabwe the unprecedented rise in the number of widows has been caused by the proliferation socio-economic, political climate coupled with the devastating effects of HIV and AIDS pandemic. HIV and AIDS pandemic has caused unimaginable suffering among all segments of society in Zimbabwe but impacts more on women and girls. HIV has increased the number of young widows in the country. This is the group which is still sexual active and they are in the church in quest to find meaning in God. The study also explored how the patriarchal society and religious norms control and manipulate women‟s sexuality. The church and the community views sex and sexuality issues as private matters. Hence, the dilemmas of widowhood sexuality are created by widows‟ failure to publicly and or share their challenges with church leadership. However, it was made clear during the study that the quest for sexual meaning becomes a challenge due to the complexities caused by HIV and AIDS pandemic. The challenge shown in this study was how to do theology and be a church where we accept that all theological formulations and institutional designs are influenced by their context. Therefore, could it be moral for the church to teach that widows embrace other sexual alternatives that are less risk to contract or transmit HIV; such as masturbation, use of sex toys and vibrators? Can these help widows reduce their sexual tension and evoke pleasure? If such or more suitable means are availed by the church how should widows be enriched to live meaningful in their faith in God? For the church to teach widows to say “no” to sexual intimacy outside marriage sound irresponsible and unrealistic to prevailing statistics of widows and their ages in church. However, the dilemma is for them to engage in sexual intimacy without creating other existential issues leading them to live in guilt- feelings and in the process lose their meaning in their God. Is the church willing to look closely to widowhood sexuality in this era of HIV and AIDS pandemic? The HIV and AIDS pandemic challenges the church to formulate policies and reframe pastoral theology in a way that is relevant to allow widows discover a God who can be compassionate and trusted to give meaning in suffering. / AFRIKAANSE OPSOMMING: Die huidige situasie in verband met weduweeskap en seksualiteit is onbeskryflik pynlik. Dit het duidelik geword uit die literatuuroorsig in hierdie studie dat weduwees die mees afgeskeepte groep in baie gemeenskappe is. In Zimbabwe is die ongehoorde styging in die aantal weduwees te wyte aan die groei in die slegte sosio-ekonomiese en politiese klimaat tesame met die verwoestende gevolge van die MIV en VIGS pandemie. Die MIV en VIGS pandemie het ondenkbare lyding veroorsaak in alle areas van die gemeenskap in Zimbabwe, maar dit het 'n groter invloed op vroue en jong meisies. MIV het veroorsaak dat die getal jong weduwees in hierdie land gestyg het. Dit is ook die groep wat steeds seksueel aktief is en hulle kom na die kerk in 'n soeke om betekenis te vind in God. Hierdie studie ondersoek ook hoe die patriargale gemeenskap en sy godsdienstige norme vroue se seksualiteitbeheer en manipuleer. Die kerk en die gemeenskap beskou seks en seksualiteit as 'n private aangeleentheid. Die gevolg is dat die dilemma van weduweeskap en seksualiteit geskep word deur die weduwee se versuim om haar uitdagings in die openbaar of by die kerkleiers bekend te maak. Dit het egter gedurende hierdie studie duidelik geraak dat die soeke na seksuele betekenis 'n groot uitdaging is as gevolg van die kompleksiteite wat veroorsaak word deur die MIV en VIGS pandemie. Die uitdaging wat met hierdie studie beklemtoon word, is hoe om teologie toe te pas en 'n kerk te wees wat aanvaar dat alle teologiese formulering en institusionele ontwerpe ook deur hul konteks beïnvloed word. Is dit derhalwe 'n morele probleem vir die kerk om vir weduwees aan te beveel om seksuele alternatiewe te ondersoek wat minder risiko's inhou vir die opdoen of oordra van MIV; soos masturbasie, die gebruik van seksspeelgoed en vibrators? Kan hierdie alternatiewe metodes weduwees help om hul seksuele spanning te verminder en seksuele genot te ervaar? Indien hierdie, of ander geskikte metodes, deur die kerk benut word, hoe kan weduwees verryk word deur betekenisvol tot hul geloof in God te leef? Vir die kerk om weduwees te leer om “nee” te sê vir seksuele intimiteit buite die huwelik klink onverantwoordelik en onrealisties as die heersende getal weduwees in die kerk en hul ouderdomme in ag geneem word. Die dilemma is egter vir hulle om seksuele intimiteit te beleef sonder om ander eksistensiële vraagstukke te skep, wat hulle dwing om saam te leef met skuldgevoelens en in die proses betekenis in hul God verloor. Is die kerk bereid om noukeurig te kyk na weduweeskap en seksualiteit in hierdie era van die MIV en VIGS pandemie? Die MIV en VIGS pandemie daag die kerk uit om beleide te formuleer en pastorale teologie te herdefinieer op 'n manier wat relevant is tot die ontdekking van 'n God wat medelydend en betroubaar is en wat betekenis kan gee aan lyding.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: In most African communities, local community leadership is highly esteemed and plays a crucial role in community development. Local community leaders, especially in rural areas, have much power and authority over community members and in most cases act as contact persons with development agents. They are key to the development of their communities. However, most communities experience a number of leadership challenges. A number of leaders are corrupt, oppressive, self-seeking and incapable of serving their communities. This hinders transformation in communities. Therefore, this thesis presents the need for transformational local community leadership for community transformation in rural areas, Lilongwe rural (Malawi) in particular. It contends that for community transformation to take place there has to be a leadership that is transformational to guide such change. The local church is deemed as an ideal change agent that can model transformational leadership and reach out to local community leaders because of its nature, call and strategic position in local communities despite its imperfections. To have a deeper understanding of the theme of this research, an empirical study was conducted in “Mgwayi” community in Lilongwe rural, Malawi, using a case study research strategy. An interdisciplinary approach was employed to gather primary and secondary data, which was analysed from a practical theological perspective. The results clearly indicate that the community experiences a number of leadership and general challenges caused by internal and external factors. The local church is playing some significant role in addressing these challenges; however, it can do better. Therefore, this study suggests that there is need for the local church to reclaim both its nature and its call so that it can take its rightful position and role in the community. There is need for the local church to exercise transformational leadership as modelled by Christ Jesus. Development agents can partner and work alongside the local church to empower it towards transformational leadership and being what it ought to be. / AFRIKAANSE OPSOMMING: In die meeste Afrika-gemeenskappe is die plaaslike gemeenskapsleiers hoog aangeskrewe en speel hulle ‘n belangrike rol in die ontwikkeling van die gemeenskap. Plaaslike gemeenskapsleiers, veral in landelike gebiede, het baie mag en gesag oor die lede van die gemeenskap en tree in die meeste gevalle as kontakpersone op tussen die gemeenskap en ontwikkelingsagente. Hulle is die sleutel tot die ontwikkeling van hul gemeenskappe. Die meeste gemeenskappe ervaar egter ‘n aantal uitdagings t.o.v. leierskap. ‘n Groot aantal is korrup, onderdrukkend, soek hul eie belang en nie in staat om die gemeenskap te dien nie. Dit verhinder transformasie in gemeenskappe. Daarom bespreek hierdie tesis die behoefte aan transformerende plaaslike gemeenskapsleiers in landelike gebiede, in besonder landelike Lilongwe (Malawi). Dit beweer dat daar transformerende leiers moet wees om ‘n gemeenskap te begelei deur verandering vir gemeenskaps-transformasie om plaas te vind. Die plaaslike kerk is die ideale agent vir verandering om transformerende leierskap te modelleer en uit te reik na plaaslike gemeenskapsleiers as gevolg van die aard, roeping end strategiese posisie in die plaaslike gemeenskappe ten spyte van die kerk se tekortkominge. Om ‘n groter begrip te ontwikkel vir die onderwerp van navorsing is ‘n empiriese studie gemaak van die “Mgwayi” gemeenskap in landelike Lilongwe, Malawi, met behulp van ‘n gevallestudie navorsing strategie. ‘n Interdissiplinêre benadering is gebruik om primêre en sekondêre data in te samel, wat van ‘n prakties-teologiese perspektief ontleed is. Die resultate dui duidelik aan dat die gemeeskap ‘n aantal leierskap en ook ander algemene uitdagings ervaar. Dit word veroorsaak deur interne faktore en eksterne faktore. Die plaaslike kerk speel ‘n belangrike rol in die hantering van hierdie uitdagings, maar kan verbeter hierop. Hierdie studie dui aan dat dit nodig is vir die plaaslike kerk om beide sy aard en roeping weer ernstig op te neem sodat hy sy regmatige plek en rol in die gemeenskap kan vervul. Daar is ‘n behoefte vir die plaaslike kerk om transformerende leierskap te modelleer, volgens die voorbeeld van Jesus Christus. Ontwikkelingsagente kan saam met die plaaslike gemeente werk om die kerk te bemagtig tot transformerende leierskap sodat dit die instrument kan wees wat dit behoort te wees.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: The missio Dei is understood as the initiative, movement and sending love of the triune God to the world for the purpose of establishing his kingdom. When the phrase “missional” is used within the context of the church, it describes a congregation that finds her identity within this theological framework, and understands that her calling lies in collaborating with the missio Dei. The human response to the missio Dei can be described by the concept “spirituality”. Trends within the macro-context of our time show spirituality is subject to subjective interpretation. It is therefore necessary to define and frame Christian spirituality within the context of faith, and more specifically, within the context of missional theology. For this reason this study poses the following research question: What is the essence and nature of missional spirituality? What would a spirituality that uses the missio Dei as its theological epistemological core look like? The study found that the essence of missional spirituality lies therein that the initiative of man’s search for and connection to God, belongs to God himself. The Trinity provides the landscape in which missional spirituality can be described and understood. Missional spirituality insists, though, that a believer’s knowledge of God (theology) is meant to be fully embraced in life as response to God (spirituality). It thus invites a believer towards participation in the missio Dei, within the following three spheres: - A process of spiritual formation: God takes the initiative in the salvation of man and restores Him, through the atonement of Christ, to a relationship with Him. God further invites and enables the believer in becoming a participant in a process of spiritual formation, which is meant to impact his life holistically. A way of life, characterised by faith and love, becomes the measure of an adequate response to the missio Dei. - A community of faith: God also takes the initiative in the formation of a faith community. Communion with Christ assumes communion with the body of Christ. Missional spirituality invites believers towards mutual relationships within the community of faith that strives towards reflecting the unity and love of the Trinity. - Social transformation: It is distinctive of missional spirituality that God takes the initiative in the transformation of society. There is an underlying connection between the agenda of God’s kingdom and the transformation of reality. A call to Christ involves believers in a call towards social transformation, incarnate to the conditions of time and place. The study shows that a reciprocal interiority exists between these spheres of participation, which is characteristic to missional spirituality. The embrace thereof opens the door to the believer towards finding meaning in life. A believer can further his participation in the missio Dei by engaging in spiritual practices, which grows his capacity for a greater awareness of God’s movement and the discernment of his will. / AFRIKAANSE OPSOMMING: Die missio Dei word verstaan as die inisiatief, beweging en gestuurdheid van die Drie-enige God na die wêreld met die oog op die vestiging van sy koninkryk. “Missionaal” is ’n term wat gebruik word om aan te dui dat ’n gemeente haar roeping as medewerker van die missio Dei verstaan en haar identiteit binne hierdie teologiese raamwerk vind. Die menslike respons op die missio Dei kan beskryf word deur die begrip “spiritualiteit”. Tendense binne die makro-konteks van ons tyd dui aan spiritualiteit word onderwerp aan subjektiewe interpretasie. Dit is daarom nodig om Christelike spiritualiteit te definieer en te begrens binne die konteks van geloof, en meer spesifiek, binne die konteks van missionale teologie. Hierdie studie werk dus met die volgende navorsingsvraag: Wat is die aard en karakter van missionale spiritualiteit? Hoe lyk ’n spiritualiteit wat vertrek vanuit die missio Dei as teologiese epistemologiese basis? Die studie het bevind dat die hart van missionale spiritualiteit daarin lê dat die inisiatief van ’n mens se soeke na en verhouding met God, by God self lê. Die Drie-eenheid bied die landskap waarbinne missionale spiritualiteit beskryf en verstaan kan word. Missionale spiritualiteit dring egter daarop aan dat ’n gelowige se kennis van God (teologie) bedoel is om ten volle omhels te word binne die lewe as respons tot God (spiritualiteit). Daarom nooi dit ’n gelowige tot deelname aan die missio Dei op drie terreine: - ’n Proses van geloofsvorming: God neem die inisiatief in die verlossing van die mens en herstel hom, deur die versoeningswerk van Christus, in ’n verhouding met Hom. God nooi en bemagtig dan die gelowige as deelnemer aan ’n proses van geloofsvorming, wat gemik is daarop om die gelowige se lewe op ’n holistiese wyse te deurweek. ’n Lewenswyse van geloof en liefde word die maatstaf vir ’n gepaste respons op die missio Dei. - Geloofsgemeenskap: God neem ook die inisiatief neem in die vorming van geloofsgemeenskap. ’n Verbondenheid met Christus impliseer ’n verbondenheid aan die liggaam van Christus. Missionale spiritualiteit nooi gelowiges tot wederkerige verhoudings binne ’n geloofsgemeenskap, wat daarna streef om die eenheid en liefde van die Triniteit te reflekteer. - Sosiale transformasie: Dit is kenmerkend van missionale spiritualiteit dat God die inisiatief neem in die transformasie van die werklikheid. Daar bestaan ’n onlosmaaklike verband tussen die bedoeling van die koninkryk van God en die transformasie van die wêreld. Die roeping tot die navolging van Christus betrek gelowiges, binne die konteks van hul tyd en plek, as deelnemers van sosiale transformasie. Die studie dui aan dat daar ’n wederkerige, interafhanklike verhouding bestaan tussen hierdie drie areas van deelname binne spiritualiteit, waardeur missionale spiritualiteit gekenmerk word. Die omarming hiervan bied aan ’n gelowige ’n sleutel tot ’n lewe wat iets beteken. Gelowiges kan groei in hul deelname aan die missio Dei deur die beoefening van geloofsgewoontes, wat die kapasiteit bou vir ’n groter bewustheid van God se beweging en die onderskeiding van sy wil.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: The purpose of the study is to gain clarity on the conflict that occurs around the minister in the congregation. The following questions will be asked: Why did the conflict occur, what caused it and how was this conflict handled? If there was a better understanding of the cause of the conflict, it can be better managed in the future. The following research question is formulated: What were the biggest hurdles in the missional transformation process in the Dutch Reformed Congregation Op-die-Berg en how was this unlocked? The notion of members of what the essence of the essence and being of the church is and what they expect of the minister play a very important part in the changing context in which the congregation try to discover her missional vocation and actually live missionally. For the purpose of the study the work was done within the field of practical theology on the basis of Richard Osmer’s (2008) model of practical theology. He explored four questions that guided our interpretation and our response to the situation. The four questions are: What is going on? Why is this going on? What ought to be going on? How might we respond? Answering these questions is the four tasks of practical theological interpretation. These tasks are: The descriptive-empirical task; gathering information that help us discern patterns and dynamics in particular situations and contexts. The interpretive task; drawing on theories of the arts and sciences to have a better understanding of and explain why these patterns and dynamics are occurring. The normative task; using theological concepts to interpret particular situations and constructing ethical norms to guide our responses. The pragmatic task: determining strategies of action that will influence situations in ways that are desirable and entering into a reflective conversation. Together, these four tasks constitute the basic structure of practical theological interpretation. A metaphor to describe this process will be that of a spiral and not a circle. Chapters two to six is a discussion of these questions en tasks. The hermeneutical lens of the research is the question of the missio Dei and the role of the Trinitarian God in the transformation process. The research want to help members to answer the question: How might we respond? Thus, they will be able to understand the four questions of Osmer, but will also be able to live with spiritual discernment. The study describes a paradigm shift which the congregation experienced during the past twenty years. The influence of the Christendom paradigm as well as the influence of the business model of running an organization, in which most of the members operate, is challenged by the theology that developed from the missio Dei and the Trinity concepts. The study described the process in a rural community which changed its identity and culture. The influence of the ever-changing context was discussed. Postmodern society challenged the influence of patriarchy. The community and its relationships form the backdrop in the research. This study shows that transformation can’t happen if the minister is not willing to be transformed. The practice of faith-forming habits played an important role. Leadership had to lead through spiritual discernment. The changes that happened doesn’t happen because of a program, but is discovered on a journey of spiritual discernment. / AFRIKAANSE OPSOMMING: Die doel van die studie is om helderheid te verkry oor die konflik wat in die gemeente rondom die persoon van die leraar ontstaan het. Wat het daartoe aanleiding gegee en hoe is dit ontlont? As die faktore wat daartoe aanleiding gegee het, beter verstaan kan word, kan dit ook in die toekoms beter hanteer word. Die volgende navorsingsvraag is geformuleer: Wat was die moeilikste hekkies in die missionale transformasieproses in die Nederduitse Gereformeerde Gemeente Op-die-Berg en hoe is dit ontsluit? Lidmate se kerkbegrip en die rolverwagting van die leraar speel ʼn wesentlike rol in ʼn veranderende konteks waarin die gemeente strewe om sy missie nie net te ontdek nie maar ook uit te leef. Dit is ʼn prakties teologiese studie aan die hand van Richard Osmer (2008) se model waarin vier vrae gevra word. Osmer het vier vrae ontwikkel wat ons interpretasie en reaksie op die situasie begelei. Die vier vrae is: Wat is aan die gebeur? Hoekom gebeur dit? Wat behoort te gebeur? Hoe behoort ons daarop te reageer? Om hierdie vier vrae te beantwoord, is die basis van prakties teologiese interpretasie. Die take wat voortvloei uit die vrae kan as volg beskryf word. Die deskriptief-empiriese taak: Hierdie taak behels die insameling van inligting sodat patrone en dinamika in gegewe situasies en kontekste geëvalueer kan word. Die interpretasie-taak: Die taak behels om deur middel van wetenskaplike metodes en teorieë beter te verstaan en te kan verduidelik waarom die spesifieke patrone en dinamika na vore kom. Die normatiewe taak is om met die hulp van teologiese konsepte die praktiese situasie te interpreteer. Etiese norme word daar gestel om die respons te begelei. Die pragmatiese taak ontwikkel strategieë wat die situasie positief sal beïnvloed en om oop reflekterende gesprek moontlik te maak. Die dinamiese interaksie en invloed van bogenoemde take op mekaar, ( vergelyk dit met die werking van ʼn spiraal in teestelling met die van ʼn sirkel), onderskei praktiese teologie van ander wetenskaplike navorsing. Veral die normatiewe en pragmatiese take is tot die wese van praktiese teologie. Die vier vrae en take word in hoofstuk twee tot ses bespreek. Die hermeneutiese lens van die navorsing, is die vraag na die missio Dei en die rol wat ʼn Trinitariese Godsbegrip in ʼn transformasieproses speel. Die studie wil lidmate help om die vraag te beantwoord: Hoe behoort ons te reageer op die situasie? Lidmate kry nie net in die studie ʼn verstaan van die vrae van Osmer nie, maar veral hoe om geloofonderskeidend in ʼn klein gemeente te lewe. Die studie beskryf die paradigmaskuif waardeur die gemeente van Op-die-Berg die afgelope twintig jaar beweeg het. Die invloed of houvas van die Christendom paradigma asook die uitwerking van die besigheidsmodel waarbinne meeste lidmate opereer, is uitgedaag deur ʼn nuwe verstaan van die missio Dei en die Triniteit. Die studie beskyf die proses en stryd wat ʼn klein plattelandse gemeente deurloop het tydens die skuif in identiteit en kultuur. Die invloed van die konteks word ook deeglik bespreek. Mens kan ook sê dat die postmoderne samelewing implikasies het vir patriargale sisteme. Die studie toon aan hoe sodanige verskuiwings baie van die predikant vra en dat dit net kan gebeur as die geestelike leiers van die gemeente leer om geloofonderskeidend te leef, veral deur die beoefening van geloofsgewoontes. Die gemeenskap en die onderlinge verhoudinge (koinonia) is die hele tyd op die spel. Die verandering wat gebeur het, is nie deur ʼn geïmplementeerde program bewerk nie, maar is op ʼn geloofsonderskeidende reis ontdek.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: “Restorative Justice Programmes are proliferating internationally and gaining mainstream acceptance as alternative or supplementary justice interventions". Immarigieon & Daly, (1997:13). With the growth of the Restorative Justice approach in the various disciplines, the need to assess the programme - its principal goals, effectiveness and impact on offenders / inmates in Correctional Services Centres / facilities - is imperative. The thesis investigates the socio-religious factors of the Restorative Justice programme and evaluates their impact, whether it is short-term or long-term, on offenders serving a sentence at Voorberg Correctional Centre / Facility, within the Department of Correctional Services of South Africa. The primary objectives of this research are: 1. To determine if the Restorative Justice programme includes socio-religious factors or not? 2. To study the impact of these socio-factors and how the programme participants understand the programme in terms of the following: (1) programme attendance; (2) awareness raising; (3) gaining a better understanding and perception of the programme contents. 3. To study these socio-religious factors and activities of Restorative Justice programme within the framework of Harden’s Faith-Based Programme Theory, and to formulate parameters for an Integrated Faith-Based Programme for Restorative Justice within the context of the Department of Correctional Services. One the one hand the programme of Restorative Justice is rendered by the Spiritual Care Division, as a spiritual / religious programme. On the other hand, it is also rendered as a Correctional programme by Case Intervention Officers within the Department of Correctional Services. One Orientation Manual is used by both divisions. The policy of the Department of Correctional Services focuses on the social aspects in order to pursue and meet its objectives. But the researcher argues that the impact of the programme depends on how it links the socio- and religious characters of Restorative Justice. Building on existing literature on an Integrated Faith-Based Outcome Theory Model of Restorative Justice, the researcher proposes a new programme theory and programme outcomes that include both these factors, namely social and religious, as mechanisms to enhance social and religious acceptance and change. The researcher strongly believes that both socio- and religious factors will assist future programme participants of restorative justice in creating better awareness, knowledge and social acceptance as short term goals of the programme. On the other hand both the socio- and religious factors can contribute in fulfilling the long term goals within the lives of programme participants, such as the reintegration society, and the restoration of their relationships with themselves, victims, families and communities.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: The researcher’s purpose for writing this paper is first to tell the story of one particular community of faith called the Mount Hope church. In doing so, the spotlight would be placed on the plight and challenges of the Mitchells Plain township life, conditions and ministry. Secondly, the research was seeking to challenge the status quo of a serious lack of human dignity by showing how and why it needs to be restored. Lastly, to then answer the research question: “How does one minister to marginalized and outcast people in such a way that their human dignity is restored?” The researcher has furnished a definition and description of the background of the word township as well as follow four tasks of doing Practical Theology as reflected in the work of one scholar Richard R Osmer. The descriptive empirical section has highlighted the researcher’s life story as key to the research, provided statistical details of the research context as well as individual testimony accounts of lives that have been transformed. The normative section has shown the importance of the prophetic mandate to discern the will of God for the research context. In the interpretive section the researcher has facilitated a dialogue between the descriptive and the normative sections to clarify the importance of system sensitive leadership. The pragmatic section is the last of the four sections where the researcher has shown the strategic output of the Mount Hope church through its leadership. The researcher has concluded by bringing all the chapters together again for the purpose of answering the research question: “How does one minister to marginalized and outcast people in such a way that their human dignity is restored?” It is clear that once they discover the love and forgiveness of Jesus Christ and the acceptance and guidance of a faith community, they are on the road to restored human dignity. / AFRIKAANSE OPSOMMING: Die navorser se doel met die skryf van hierdie artikel was om die verhaal van 'n geloofsgemeenskap, die Mount Hope gemeente, te vertel. Sodoende is die klem geplaas op die uitdagings van Mitchell’s Plain se “township” lewe, toestande en die bediening. Tweedens was die doel van die navorsing om die ernstige gebrek aan menswaardigheid en die herstel daarvan, uit te beeld en aan te spreek. Die navorsing was gefokus om die volgende vraag te beantwoord: “Hoe bedien jy mense wat gemarginaliseer en verworpe is dat dit hul menswaardigheid herstel?” Die navorser verskaf 'n definisie en beskrywing van die agtergrond van die woord “township” sowel as vier take van Praktiese Teologie, soos weerspieël in die werk van die bekende praktiese teoloog, Richard R Osmer. Die beskrywende gedeelte van die navorsing beklemtoon die navorser se lewensverhaal as sleutel tot die navorsing. Empiriese gegewens wat in statistiese besonderhede die navorsing-konteks verreken sowel as individuele getuienisse van mense wie se lewens getransformeer is, word vertel. Dit illustreer die praktyk van die herstel van menswaardigheid. Die normatiewe afdeling het die belangrikheid van die profetiese mandaat om die wil van God vir die navorsing-konteks om te onderskei, aangetoon. In die interpretasie-afdeling het die navorser as 'n dialoog tussen die beskrywende en die normatiewe gedeeltes gehanteer om die belangrikheid van die sisteem sensitiewe leierskap aan te toon. Die pragmatiese artikel is die laaste van die vier afdelings waar die navorser die strategiese uitset van die Mount Hope gemeente deur sy leierskap aantoon en beskrywend vertel hoe mense opgevang, aanvaar en volgens bybelse beginsels ingeskakel word en op die wyse hulle menswaardigheid herontdek in die liefde van Jesus Christus en sy kerk. Die navorser sluit af deur al die hoofstukke byeen te bring om die navorsings vraag te beantwoord: “Hoe bedien jy mense wat gemarginaliseer en verworpe is dat dit hul menswaardigheid herstel?”

Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This qualitatively oriented Practical Theological research journey, informed by the philosophical ideas of postmodern, contextual, participatory and feminist theologies, postmodern and social construction epistemologies was based on a participatory action research through the therapeutic lens of narrative inquiry. The thesis is about the spiritual problems and spiritual needs of people living with HIV and AIDS and how they can be addressed as part of a holistic approach to their care within the primary healthcare delivery system in Zimbabwe. The research curiosity was prompted by the HIV and AIDS policy in Zimbabwe that advocates for a holistic approach to the care of HIV and AIDS patients within the primary health care delivery system. The recognition that healthcare has to be holistic for the best outcome for patients creates an expectation that spiritual care will also be incorporated into clinical practice. However there is a puzzling blind spot and a strange silence about the spiritual problems and spiritual needs of people living with HIV and AIDS within the HIV and AIDS policy. This has had the effects of reducing intervention programmes to purely medical, psychological and sociological. This research sought to correct such an approach by highlighting the role of spiritual care in the healing process of people living with HIV and AIDS as part of the holistic approach to their care. The core information, on which this research is based, comes from the experiences of people living with HIV and AIDS who are receiving care within the primary health care delivery system in Zimbabwe. It sweeps away statistics and places those questing for spiritual healing at the core of the study. All the participants in the study affirmed that the why me questions as a summation of their indescribable and unimaginable spiritual pain felt in the spirit were directed to God. They confirmed that their spiritual problem was spiritual pain and their spiritual need therefore was spiritual healing from the spiritual pain of which God is believed to be the healer. The belief that God is the ultimate healer of the spiritual pain stood out from the midst of problem saturated narratives of spiritual pain and suffering as the unique outcome to reconstruct the alternative problem free stories of healing. The research opted for an approach that is informed by the experiences of people living with HIV and AIDS. In the light of the stories shared by the participants in this study, it became evident that there is an existing need within the Primary Health Care delivery system in Zimbabwe to provide spiritual care to people living with HIV and AIDS. The research aimed at co-creating a spiritual care approach in which those living with HIV and AIDS as well as those working with them can be empowered to re-author the stories of patients‟ lives around their self preferred images. The narrative approach was explored in this research as a possible therapeutic approach that could be used to journey pastorally with people living with HIV and AIDS in a non-controlling, non-blaming, non-directive and not knowing guiding manner that would permit the people living with HIV and AIDS to use their own spiritual resources in a way that can bring spiritual healing to their troubled spirits. The research also emphasizes the position of the people living with HIV and AIDS which they can inhabit and lay claim to the many possibilities of their own lives that lie beyond the expertise of the pastoral caregiver. The strong suggestion emerging from this study is that a spiritual care approach to healing must of necessity be integrated into the holistic approach to the care of people living with HIV and AIDS in Zimbabwe. The wish of participants that their spiritual well-being be considered in their health care adds momentum to this suggestion. Hence the research argues for the inclusion of a spiritual and pastoral approach to spiritual healing which links the patient‟s spirituality and pastoral care. The research does not claim to have the solutions or quick fix miracle to the complicated spiritual pain of people living with HIV and AIDS and neither claims to have the power to bring any neat conclusions to the spiritual healing of people living with HIV and AIDS. However, the research has the potential to stimulate a new story of spirituality as a vital resource in the healing process of people living with HIV and AIDS and ignoring it may defeat the purpose of a holistic approach to the care of people living with HIV. The re-authoring of alternative stories is an ongoing process but like in all journeys, there are landmarks that indicate achievements, places of transfer or starting new directions or turning around. Hence this research process may be regarded as a landmark that indicated a new direction in the participants‟ journey towards spiritual healing. / AFRIKAANSE OPSOMMING: Hierdie kwalitatief-georiënteerde Praktiese Teologie navorsingsreis, geïnformeer deur die filosofiese idees van postmoderne, kontekstuele, deelnemende en feministiese teologie, postmoderne en sosiale konstruksie epistemologie, is gebaseer op deelnemende aksie-navorsing deur die terapeutiese lens van narratiewe ondersoek. Die tesis handel oor die spirituele probleme en navorsingsbehoeftes van mense wat met MIV en vigs leef en hoe dit aangespreek kan word as deel van ʼn holistiese benadering tot hul sorg binne die primêre gesondheidsorg-diensleweringstelsel in Zimbabwe. Die navorsing-belangstelling het ontwikkel na aanleiding van die MIV en vigs beleid in Zimbabwe wat ʼn holistiese benadering tot die sorg van MIV en vigs pasiënte in die primêre gesondheidsorg-diensleweringstelsel bepleit. Die erkenning dat gesondheidsorg holisties moet wees om die beste uitkoms vir pasiënte te bied, skep ʼn verwagting dat spirituele sorg ook by kliniese praktyk ingesluit sal word. Daar is egter in die HIV en vigs beleid ʼn raaiselagtige blinde kol, ʼn vreemde stilte oor die spirituele probleme en spirituele behoeftes van mense wat met MIV en vigs leef. Die gevolg is dat intervensie-programme gereduseer word tot slegs mediese, sielkundige en sosiologiese programme. Hierdie navorsing streef om dié benadering reg te stel deur die beklemtoning van die rol van spirituele sorg in die heling-proses van mense wat met MIV en vigs leef as deel van die holistiese benadering tot hul sorg. Die kerninligting waarop hierdie navorsing gegrond is, vloei voort uit die ervarings van mense wat leef met MIV en vigs en sorg ontvang binne die primêre gesondheidsorg-diensleweringstelsel in Zimbabwe. Dit vee statistiek van die tafel af en plaas diegene wat soek na spirituele heling, in die hart van die ondersoek. Al die deelnemers aan die ondersoek het bevestig dat hul “Waarom ek?” vrae, as opsomming van hul onbeskryflike, ondenkbare geestelike pyn, aan God gerig is. Hulle het bevestig dat hul spirituele probleem spirituele pyn is, en dat hul spirituele behoefte dus spirituele genesing is van die spirituele pyn, die pyn waarvan geglo word dat God die geneser is. Die geloof dat God die opperste geneser is, het uitgestaan te midde van die probleem-deurdrenkte narratiewe van spirituele pyn en lyding as die unieke uitkoms om alternatiewe probleem-vrye verhale van heling te herkonstrueer. Die navorsing het ʼn benadering gekies wat geïnformeer is deur die ervarings van mense wat leef met MIV en vigs. In die lig van die verhale wat die deelnemers aan die studie gedeel het, het dit duidelik geword dat daar ʼn behoefte is dat spirituele sorg ook aan mense wat leef met MIV en vigs verskaf word in die primêre gesondheidsorg-diensleweringstelsel in Zimbabwe. Die doel van die navorsing was om saam ʼn spirituele sorg benadering te skep waarin diegene wat met MIV en vigs leef, sowel as diegene wat met hulle werk, bemagtig kan word om die stories van pasiënte se lewens te herskryf in terme van pasiënte se verkose beelde. Die narratiewe benadering is in hierdie studie ondersoek as ʼn moontlike terapeutiese benadering wat gebruik kan word om pastoraal te reis met mense wat leef met MIV en vigs op ʼn manier wat nie kontroleer, beskuldig, voorskryf of weet nie, maar wat mense wat met MIV en vigs leef eerder begelei en toelaat om hul eie spirituele bronne te gebruik op ʼn manier wat spirituele genesing vir hul gekwelde siele kan bring. Die navorsing beklemtoon ook die posisie van mense wat leef met MIV en vigs waarin hulle spirituele moontlikhede, areas van hul lewens kan eien en bewoon, moontlikhede wat buite die bereik van pastorale versorgers lê. Uit hierdie studie vloei ʼn sterk suggestie dat ʼn spirituele benadering tot genesing noodwendig geïntegreer moet wees in die holistiese benadering tot die sorg van mense wat leef met MIV en vigs in Zimbabwe. Deelnemers se wens dat hul spirituele behoeftes ook in hul gesondheidsorg oorweeg word, gee aan dié suggestie verdere momentum. Derhalwe argumenteer hierdie navorsing ten gunste van die insluiting van ʼn spirituele en pastorale benadering tot spirituele genesing wat die pasiënt se spiritualiteit en pastorale sorg verbind. Die studie maak nie daarop aanspraak dat dit antwoorde of ʼn wonderbare kits-oplossing bied vir die gekompliseerde spirituele pyn van mens wat leef met MIV en vigs nie, of spirituele genesing netjies afsluit nie. Die navorsing het egter wel die potensiaal om ʼn nuwe verhaal te stimuleer van spiritualiteit as ʼn deurslaggewende bron in die genesingsproses van mense wat leef met MIV en vigs. Om spiritualiteit te ignoreer, mag dalk die doel verydel van ʼn holistiese benadering tot die sorg van mense wat met MIV en vigs leef. Die herskryf van alternatiewe verhale is ʼn voortdurende proses, maar soos alle reise, is daar landmerke wat prestasies aandui, en ook punte van verplasing, rigtingverandering of selfs ommekeer. Hierdie navorsing kan beskou word as ʼn landmerk van ʼn verandering van rigting in deelnemers se reis na spirituele genesing.

Thesis (PhD)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: The Church‘s approach during the apartheid-era was mainly characterised by liberation-theology, as well as liberation preaching. However, the post-apartheid era, which is still being marred by social degradation, moral decline, a general increase in poverty, family violence, divorce and a sense of individualism, requires an increased focus on the sustainable eradication of poverty. Furthermore, while Christian ethical reflection under apartheid was embodied through a series of violence and resistance movements aimed at breaking down the walls of apartheid, the Church must now shift the focus to a general sense of co-operation; to rebuild the social infrastructure, needed by the impoverished and marginalized. The underlying question of the undertaken study is: can the Church achieve this by starting with a theology of development, which will be a vehicle for socio - and economic reconstruction? This study furthermore suggests that a theology of reconstruction is also a contextual theology. It addresses the specific or current situations plaguing communities by posting clear questions regarding the economy and development-programmes that have an effect on people‘s daily lives. It is also a back-tracking theology, in the sense that it attempts to rectify the pain and suffering brought on by our history. The Church, who must serve the message of hope, can also identify with this theology, because it is emphasizing dimensions like healing and recovery. In this study it is argued that what post-apartheid South Africa urgently needs, is a fundamental consensus regarding binding values, non-negotiable standards and morally accepted humane attitudes to one another. It is in fact in this regard that the purpose and possibilities of preaching come into question. In this context of poverty, unemployment, uncertainty, a sense of non-belonging, apathy and emotional depression, ethical preaching can, as an orientation-instrument, create a new sense of dignity and value for many. / AFRIKAANSE OPSOMMING: Terwyl die kerk se benadering tydens die apartheidsera gekenmerk is deur bevrydingsteologie en prediking, vra die post-apartheid era, wat steeds gekenmerk word deur sosio-maatskaplike verval, morele verarming en veral toename in armoede, gesinsgeweld, egskeidings en 'n gees van individualisme, 'n verskerpte fokus op die volhoubare uitwissing van armoede. Terwyl Christelike etiese refleksie onder apartheid gekenmerk was deur 'n modus van weerstand, gemik daarop om die mure van apartheid af te breek, moet die kerk in die post-apartheid era skuif na 'n modus van samewerking, om die mure van die sosiale infrastruktuur wat deur die armes en gemarginaliseerdes benodig word, op te bou. Die onderliggende navorsingsvraag van die voorgeneme studie is dan ook: kan die kerk dít doen deur te begin met 'n teologie van ontwikkeling, wat sosiale en ekonomiese rekonstruksie veronderstel? Daar word ook in hierdie studie gepoog om aan te toon dat 'n teologie van rekonstruksie 'n kontekstuele teologie beteken. Dit spreek die spesifieke of huidige situasie van gemeenskappe aan deur, onder andere, duidelike vrae te stel oor die ekonomie en ontwikkelingsprogramme wat die lewens van mense elke dag beïnvloed. Dit is terselfdertyd 'n terugwerkende teologie, wat probeer om die oorsake van historiese pyn en lyding in die gemeenskap reg te stel. Die kerk, wat die boodskap van hoop moet verkondig, kan haarself tereg met hierdie teologie identifiseer, omdat dit onder andere dimensies soos heling en herstel beklemtoon. In hierdie studie word geargumenteer dat post-apartheid Suid-Afrika 'n fundamentele konsensus aangaande bindende waardes, ononderhandelbare standaarde en moreel aanvaarbare grondhoudings teenoor mekaar dringend benodig. Dit is juis in hierdie verband dat die rol van die prediking ter sprake kom. In 'n konteks van grootskaalse armoede, werkloosheid, onsekerheid en 'n gevoel van ongeborgenheid, apatie, onbetrokkenheid en depressie by baie, kan etiese prediking as 'n oriëntasiegebeurtenis 'n nuwe menswaardigheid by mense skep.

Thesis (PhD)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: Over the past two decades the Dutch Reformed Church, a typical mainline church in South Africa, encountered radical challenges, as was the case with many similar churches worldwide. The DR Church had to face global societal shifts such as the emergence of postmodernism, the intensifying of secularisation and the growing impact of globalisation on the religious community. In addition, the members of the DR Church were exposed to radical challenges due to the dismantling of the apartheid system in South Africa. This dismantling was a particularly traumatic experience for the DR Church, seeing that this church did not only support the apartheid regime, but also legitimized it on theological grounds. It is therefore understandable that the publishing of the document Kerk en Samelewing (“Church and Society”) in 1986, which first signalled the rejection of apartheid in the DR Church, evoked a major reaction, not only among the church membership, but also within the ranks of white Afrikaners as social group. With the dawn of the post-apartheid era in South Africa in 1994, the issue of the church's relevance was already on the agenda of the ecumenical church. In recent times suddenly this theme also became critical to the church in South Africa and especially to the DR Church. The present study proposes that a missional diaconal ministry which focuses on the society as a whole will provide a modus to the DR Church by which it can function as a relevant church within the South African society. The rationale of this investigation is a follows: The DR Church is currently (2014) not in a position to impact significantly on the societal needs of South African citizens. The reason is that this church's current ministry of compassion is still based on an ecclesiocentric and specialist approach, which was typical of the Corpus Christianum. As a result, a new, unique praxis is needed for the diaconal ministry of this church. The present study argues that missional theology provides a new paradigm according to which an applicable missional diaconal praxis can be developed for the DR Church. Such a unique diaconal praxis can only develop when it is guided by a spirituality that leads to a diaconal attitude and sensitivity towards the poor and destitute. This diaconal spirituality, in turn, is activated and fed by a missional theology that builds on the triune God as origin, basis and final purpose of the diaconal ministry as such. Furthermore in this study it is shown that the concept of missio Dei implies that the diaconal ministry forms an integral part of God’s mission and is thus not an isolated church ministry besides other ministries. It is further argued in the present study that a multi-dimensional missional-diaconal practice should be developed for congregations and the various structures within the DR Church. To facilitate the conceptualisation and operationalisation of a missional diaconal ministry in this church, the study proposes that a specific research focus, namely “Missional-diaconal Studies” should be developed for the South African environment. For this purpose a research and teaching institution should be established to provide in such needs of the church. / AFRIKAANSE OPSOMMING: Die NG Kerk, ’n tipiese hoofstroomkerk in Suid-Afrika, het die afgelope 20 jaar – soos vele ander kerke wêreldwyd – voor ingrypende uitdagings te staan gekom. Hierdie kerk moes globale samelewingsverskuiwings verwerk, soos die opkoms van postmodernisme, ’n verskerping in sekularisasie en die impak van globalisering op die geloofsgemeenskap. Daarbenewens is die NG Kerklidmate blootgestel aan ingrypende veranderings wat gevolg het op die aftakeling van die apartheidstelsel in Suid-Afrika. Hierdie aftakeling was veral traumaties vir die NG Kerk omdat hierdie kerk nie slegs apartheid ondersteun het nie, maar dit ook op teologiese gronde verdedig het. Dit is gevolglik begryplik dat die verskyning van die dokument Kerk en Samelewing (1986), waarin die eerste tekens van ’n wegbeweeg van die apartheidsideologie in die NG Kerk sigbaar word, hewige reaksie ontlok het – tussen die kerklidmate, maar ook in die blanke Afrikaners as samelewingsgroep. Met die aanbreek van die postapartheid-era in Suid-Afrika in 1994 was die vraag na die relevansie van die kerk reeds wêreldwyd op kerklike agendas. Skielik het hierdie vraag nou ook vir die kerk in Suid-Afrika, en veral die NG Kerk, ’n kernsaak geword. In hierdie studie word voorgestel dat ’n missionaal-diakonale bediening wat op die samelewing in geheel fokus, ’n moontlike modus vir die NG Kerk kan verskaf om vir die Suid-Afrikaanse samelewing relevant te funksioneer. Die rasionaal van die ondersoek behels die volgende: As gevolg van die historiese ontwikkeling van die NG Kerk se diens van barmhartigheid, veral die verbondenheid aan ʼn volksteologie en nasionalisme die afgelope paar dekades, kan hierdie kerk binne die postapartheid-era tans (2014) nie werklik ʼn verskil aan die nood in die samelewing maak nie. Die bestaande barmhartigheidsbediening van hierdie kerk is steeds gebaseer op ʼn model wat nog spruit uit ʼn ekklesiosentriese en spesialisbenadering wat eie is aan die Corpus Christianum. Gevolglik is ʼn nuwe, eiesoortige praxis vir hierdie kerk se diakonaat nodig. In die huidige studie word betoog dat die missionale teologie ʼn nuwe paradigma voorsien waarvolgens ʼn toepaslike missionaal-diakonale praxis vir die NG Kerk ontwikkel kan word. So ʼn eiesoortige diakonale praxis kan egter slegs ontwikkel wanneer dit gerig word deur ’n spiritualiteit wat lei tot ’n diakonale gesindheid en houding teenoor die armes en noodlydendes. Hierdie diakonale spiritualiteit word aangewakker en gevoed deur ’n missionale teologie wat bou op God Drie-enig as oorsprong, basis en einddoel van die diakonaat. Verder word in hierdie studie aangetoon dat die missio Dei juis veronderstel dat die diakonaat ʼn wesenlike deel uitmaak van God se sending en gevolglik nie ʼn losstaande bediening van die kerk benewens ander bedienings is nie. In die studie word verder betoog dat ʼn multidimensionele missionaal-diakonale praktyk vir gemeentes en die onderskeie kerkverbande binne die NG Kerk ontwikkel behoort te word. Om die konseptualisering en operasionalisering van ʼn missionale diakonaat in hierdie kerk te bevorder word in die studie aanbeveel dat ’n navorsingsfokus, naamlik “Missionaaldiakonale Studie”, vir die Suid-Afrikaanse konteks ontwikkel word. Hiervoor behoort ʼn navorsings- en opleidingsinstelling in die lewe geroep te word om aan sodanige kerklike behoeftes te voldoen.