Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: As minister in the congregation over the past fourteen years, the researcher is affected by mainly two popular trends in the spirituality of the church. On the one hand there is a trend where the observed expression of faith is characterised by an overriding emphasis on personal salvation. This spirituality allows the believer, especially in times of transition, an easy escape from the difficult and threatening context to a place where he/she, with particular emphasis on individual faith experiences, remain engaged in spiritual matters. The researcher calls it a spirituality of escapism. On the other hand, there is a trend where faith is declared and practiced from a rational perspective. This spirituality grabs, also especially in times of awkward transition, back to pure rational statement and traditionalism where believers find their security. The researcher calls it a spirituality of reductionism. Both escapism and reductionism are, according to the researcher, expressions of a dualistic spirituality which is not unique to the church or to the Dutch Reformed Church, but lies deep in the heart of the church in the Western world. These congregations are primarily busy with their own agendas and they are alienated from the community and society. The involvement with the need in the community and creation in both cases are not directly linked to the expression of faith. The researcher found the core of the reason for this deep-rooted dualism and individualism in the faith expression of the church in the way in which she understands the concept of salvation. The researcher takes his point of departure in the belief that there is a direct connection between the congregation's context, her understanding of salvation and her spirituality. The researcher found the reformed view of salvation especially helpful to offer a theological framework for an integrated spirituality, as is particularly found in missional theology. The researcher follows the four tasks of practical theological research of Richard Osmer (2008) in his endeavour to provide guidance to the congregation towards a more integrated spirituality. / AFRIKAANSE OPSOMMING: As leraar in die gemeente oor die afgelope veertien jaar is die navorser getref deur veral twee populêre tendense in die spiritualiteit van die gemeente. Enersyds is daar ’n tendens waargeneem waar die uitleef van geloof deur ’n oorheersende klem op persoonlike verlossing gekenmerk word. Hierdie spiritualiteit laat die gelowige, veral in tye van oorgang, maklik uit die moeilike en bedreigende konteks ontsnap na ’n plek waar hy/sy, veral met die klem op individuele geloofsbelewing, met geestelike sake besig bly. Die navorser noem dit ’n spiritualiteit van ontsnapping. Andersyds is daar ’n tendens waar geloof vanuit ’n rasionele raamwerk verklaar en uitgeleef word. Hierdie spiritualiteit gryp, eweneens in tye van ongemaklike oorgang, terug na suiwer rasionele verklaring en tradisionalisme vanwaar gelowiges hulle sekuriteit vind. Die navorser noem dit ’n spiritualiteit van reduksionisme. Beide ontsnapping en reduksionisme is, volgens die navorser, uitdrukkings van ’n dualistiese spiritualiteit wat nie uniek aan die gemeente of aan die NG Kerk is nie, maar diep in die wese van die kerk in die Westerse wêreld lê. Ten diepste is sulke gemeentes besig met hulle eie agendas en is hulle van die gemeenskap en samelewing vervreemd. Die betrokkenheid by die nood in die gemeenskap en die skepping is in albei gevalle nie direk met die uitleef van geloof verbind nie. Die navorser vind die kern van die rede vir hierdie diepgesetelde dualisme en individualisme in die geloofsbelewing van die kerk by die wyse waarop die konsep van verlossing verstaan word. Die navorser neem sy vertrekpunt by die oortuiging dat daar ’n direkte verband tussen die gemeente se konteks, haar verstaan van verlossing en haar spiritualiteit is. Die navorser vind die gereformeerde siening van verlossing behulpsaam om ’n teologiese raamwerk te bied vir ’n geïntegreerde spiritualiteit, soos dit veral in missionêre teologie beslag vind. Die navorser volg die vier take van prakties teologiese navorsing van Richard Osmer ten einde die gemeente op weg na ’n meer geïntegreerde spiritualiteit te begelei.

Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: Aesthetics has a theological calling: The beauty (or ugliness) in the world and art incites us to long for the divine eternal beauty. The earthly beauty is revelatory and analogous to the beauty of God. Imagination, i.e. making an image, whether mental or physical, is an inherent faculty of human beings who were created in the image of God. It is an insuppressible human activity. Besides, the search for meaning, which is a universal human quest for the purpose in life, is a concern common in both religion and art. Aesthetics (art and beauty) thereby should be a theological locus, a graceful partner of theological dialogue. But how much are aesthetic dimensions incorporated in the Korean Presbyterian theological/liturgical context? Visual art, imagery and symbolism are considered marginal or even dangerous in the Korean Presbyterian churches while preaching is given a dominant position in their worship services. As a result, they are losing sight of the essential implications that aesthetic, embodied experiences of art, imagery and symbolism have for liturgical richness. Art, imagery and symbolism are fundamental components in Christian life and worship as demonstrated with numerous evidences throughout the Christian history. They are never discordant with the tradition of the Word, but rather, have critical importance to theology for five reasons – the human as embodied being, a manifestation of imago Dei, the integrative characteristic of our thinking and perceiving, the Bible as book of images, and the contemporary culture of images. Against this backdrop, aesthetic expressions of art, imagery and symbolism are claimed to have five features significant to Christian worship: The revelatory power of the beauty in nature or works of art displays something of God; aesthetic expressions of art, imagery and symbolism speak to the human totality as an intelligent-affective-sensate-corporeal being; people necessarily become participants in the performative nature of art and its claim of truth; the beauty, truth and goodness manifested in works of art may be a reminder of our responsibility to work for the transformation of the world; an artwork can serve an eloquent mode of hoping for the present absent reality of the Kingdom of God. In terms of these qualities, an implication that aesthetic experiences in worship have the power to reframe, taking us to the encounter with the divine beauty, goodness and truth, is drawn, and a fusion of the verbal and non-verbal is claimed conclusively. / AFRIKAANSE OPSOMMING: Estetika het 'n teologiese roeping: Die skoonheid (of lelikheid) in die wêreld en kuns moedig ons aan om na die goddelike ewige skoonheid te verlang. Die aardse skoonheid is openbarend en ooreenkomstig tot die skoonheid van God. Verbeelding, dit wil sê die maak van 'n beeld, óf dit geestelik of fisies is, is 'n inherente fakulteit van die mens wat in die beeld van God geskape is. Dit is 'n menslike aktiwiteit wat nie onderdruk kan word nie. Buitendien, die soeke na betekenis, wat 'n universele menslike soektog na die doel van die lewe is, is 'n belangstelling wat algemeen in godsdiens en kuns voorkom. Estetika (kuns en skoonheid) moet daarmee 'n teologiese lokus wees, 'n bekoorlike vennoot in die teologiese dialoog. Hoeveel van estetiese dimensies word egter in die Koreaanse Presbiteriaanse teologiese / liturgiese konteks opgeneem? Visuele kuns, beelde en simboliek word as marginaal of selfs gevaarlik in die Koreaanse Presbiteriaanse kerke beskou, terwyl prediking 'n dominante posisie in hul eredienste beklee. Die gevolg is dat die belangrikste implikasies wat die estetiese, beliggaamde ervarings wat kuns, beelde en simboliek vir liturgiese rykdom inhou, uit die oog verloor word. Kuns, beelde en simboliek is fundamentele komponente van die Christelike lewe en aanbidding soos verskeie getuienis in die Christelike geskiedenis demonstreer. Hulle is nooit teenstrydig met die tradisie van die Woord nie, maar dit is eerder van kardinale belang vir die teologie vir vyf redes – die mens as beliggaamde wese; 'n manifestasie van die Imago Dei; die geïntegreerde kenmerk van ons denke en waarneming; die Bybel as boek van beelde, en die huidige kontemporêre kultuur van beelde. Die estetiese uitdrukking van kuns, beelde en simboliek besit op hierdie gronde vyf eienskappe van belang vir die Christelike aanbidding naamlik: Die openbarende krag van skoonheid in die natuur of kunswerke wat iets van God vertoon; die estetiese uitdrukking van kuns, beelde en simboliek praat tot die menslike totaliteit as 'n intelligente-affektiewe-sintuiglik-waarnemende-liggaamlike wese; mense word noodsaaklike deelnemers in die performatiewe aard van kuns en sy eis van die waarheid; die skoonheid, waarheid en goedheid wat in kunswerke te sien is, kan vir ons tot 'n herinnering wees van ons verantwoordelikheid om vir die transformasie van die wêreld te werk; 'n kunswerk kan as 'n welsprekende beeld van hoop vir die hede dien in die afwesige werklikheid van die Koninkryk van God. Die implikasie van die mag om verandering te weeg te bring wat estetiese ervarings in aanbidding mag hê, word volgens hierdie eienskappe veronderstel. Dit neem ons na ʼn ontmoeting met die goddelike skoonheid, goedheid en waarheid en die samesmelting van die verbale en nieverbale word gevolglik opgeëis.

Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: Notwithstanding that many prominent, influential and highly effective Christian leaders over this past century are making a difference throughout Africa, a serious leadership crisis still looms. There is no doubt that Christianity has spread throughout Africa, reaching many remote areas within the continent. Still the depth to that Christianity remains elusive. Practical theologians have discovered various patterns of leadership abuse, immorality, and heresy throughout Africa. As alarming as these patterns may be, in a positive way they are encouraging many Africans to seek alternative models of leadership. Thus, Africa has now become a place ready to implement effective or authentic leadership models. The purpose of this dissertation is to determine, in a practical theological way, whether African Bible College in Malawi is producing graduates that can be described as authentic Christian leaders. As a way of determining this, the researcher will be 1) investigating the growing (Christian) leadership crisis within sub-Saharan Africa, 2) analyzing various Christian leadership models within the field, 3) conducting empirical research on the African Bible College (ABC) and ABC graduates, 4) exploring normative perceptions of Christian leadership and 5) developing a revised praxis for ABC to help it become an even more effective institution for producing authentic Christian leaders. Authentic leadership in particular emphasizes the “genuineness,” “realness,” and “transparency” of people in leadership positions. It requires a leader to be open, honest, and accountable to others. They must earn the respect and trust of their followers. People today are becoming more skeptical of their leaders. They have grown weary and impatient with typical overbearing, power-hungry, and dishonest leadership personalities. They want to see their leaders actually practicing what they are preaching, living lives of integrity, and truly living out their Christian faith in a God honoring and practical manner. This is why authentic leadership theory has become prominent and widely accepted within the past decade. The theory will be useful for analyzing the leadership of ABC graduates. / AFRIKAANSE OPSOMMING: Nieteenstaande die feit dat baie prominente, gesaghebbende en hoogs effektiewe Christenleiers (gedurende die afgelope eeu) ʼn ware verskil deur die hele Afrika gemaak het (en dit steeds doen), dreig ʼn baie wesenlike en ernstige leierskapkrisis steeds. Daar is geen twyfel nie dat Christenskap soos ’n veldbrand deur die hele Afrika versprei het, en baie afgeleë gebiede op die kontinent bereik het, maar die diepte van daardie Christenskap bly steeds bedrieglik. Praktiese teoloë het verskeie voorbeelde van misbruik van leierskap, immoraliteit en dwaalleer oral in Afrika aangetref. En, so ontstellend soos hierdie voorbeelde ook al is, op ʼn positiewe wyse motiveer en bemoedig hulle baie Afrikane om alternatiewe modelle van leierskap na te jaag. Afrika is dus op die oomblik ʼn baie geskikte plek vir die implementering van effektiewe (of outentieke) leierskapsmodelle. Die doel van hierdie verhandeling is dus om op ʼn prakties-teologiese wyse te bepaal, of die African Bible College (ABC) in Malawi gegradueerdes lewer, wat as outentieke Christenleiers beskryf kan word. In ʼn poging om dit te bepaal, het die navorser 1) die toenemende (Christen-) leierskapskrisis in Afrika suid van die Sahara ondersoek, 2) verskeie Christenleierskap-modelle op die gebied ondersoek, 3) empiriese navorsing oor die ABC en ABC-gegradueerdes gedoen, 4) normatiewe persepsies van Christenleierskap verken en 5) ʼn hersiene praktyk vir ABC ontwikkel wat daartoe sal bydra dat hulle ʼn selfs meer effektiewe instelling vir die lewering van outentieke Christenleiers kan word. Outentieke leierskap beklemtoon in die besonder die “opregtheid”, “egtheid” en “deursigtigheid” van mense in leierskapsposisies. Dit vereis van ʼn leier om oop, eerlik en aanspreeklik teenoor ander te wees. Dit bring mee dat ʼn leier die respek en vertroue van sy of haar volgelinge moet verdien. Mense raak deesdae al hoe meer skepties oor hulle leiers. Hulle het moeg en ongeduldig geraak vir die alomteenwoordige dominerende, magshonger en oneerlike leierskapspersoonlikhede. Hulle wil sien dat hulle leiers se woorde en dade werklik ooreenstem, dat hulle onkreukbare lewens leef en waarlik hulle Christengeloof prakties uitleef op ʼn wyse wat aan God eer bewys. Dit is hoekom outentieke leierskapsteorie die afgelope dekade een van die toonaangewendste en algemeen aanvaarde leierskapsteorieë geword het, en nuttig sal wees vir ontleding van die leierskap van ABC-gegradeerdes.

Thesis (PhD)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: Africa is a continent ravaged by challenges of poverty, scourge of disease and many conflicts, some of which are motivated by religious fanaticism. Indeed, it is a continent in dire need of spiritual, economic and social transformation. In the midst of these challenges, however, faith healing practices have flourished among African communities. Healing is a broad concept, which covers a whole range of social, psychological, cultural and spiritual issues and dimensions in response to unwanted threatening conditions that disturb a harmonious and peaceful existence. The concept of healing is firmly rooted in the soil and soul of Africa. To a certain extent, the popularity of healing practices in many parts of Africa is a result of an African epistemology that accepts healing as a cultural reality. The poor majority are mostly exposed to harsh socio-economic and hazardous health conditions. Thus, many poor people are drawn to healing practices for the following three reasons: Firstly, faith healers promise to heal people of all kinds of illnesses and epidemics through fervent prayers. Faith healers are powerful and charismatic personalities that command a great following as a result of their charisma. Secondly, because African culture is spirit-centred and has a high regard for spiritual powers and forces, Africans are amused by supernatural and are therefore drawn to healing phenomena, as it speaks to their reality and reference framework. Thirdly, faith healing practice is a cost free, alternative intervention strategy for managing illness, especially to the poor masses, who do not have access to specialized medical care. The close relationship between psychosomatic diseases and “African illnesses” is also explored. This is quite evident when considering the types of illnesses faith healers claim people are being healed from during healing practices, for example HIV and AIDS, hypertension, ulcers, bad luck, infertility, witchcraft, and so forth. African illnesses are believed to be unexplainable and untreatable by Western medicine. It is believed to be caused by witchcraft, sorcery and evil, and has similar manifestations as psychosomatic diseases. In the context of a vibrant and growing faith healing practice, there is a need to investigate the spiritual and emotional impact of faith healing on healing seekers, especially when the desired healing doesn‟t materialise. The research field has highlighted the emotional and spiritual challenges caused by illness, as well as the lack of supporting systems to sustain people grappling with illness. The realisation is that healing, as a broad concept, needs a multifaceted approach for effective response. The lack of indigenisation of healing practices with African (Namibian) cultural symbols and cultural milieu was highlighted. Therefore, an effective and culturally relevant pastoral care system should take special cognisance of it and thus, the envisaged pastoral approach of hope and compassion build around it. / AFRIKAANSE OPSOMMING: Afrika is ‟n kontinent wat geteister word deur armoede, dodelike siektes en konflikte, waarvan sekere gedryf word deur godsdienstige fanatisme. Dit is inderdaad ‟n kontinent wat behoefte het aan geestelike, ekonomiese en sosiale transformsie. Nietemin, ten spyte van hierdie uitdagings, het die gewildheid van geloofsgenesings praktyke in Afrika gemeenskappe toegeneem. Genesing is ‟n breë konsep met „n verskeidenheid van sosiale, sielkundige, kulturele en geestelike aspekte en dimensies, wat reageer op ongunstige toestande of moeilike situaties wat heelsame en harmonieuse leefwyse teenwerk. Genesings praktyke is inderdaad „n integrale deel van mense in Afrika se kulturele bestaan. Die konsep van genesing is dus gegrond in die siel en sand van Afrika. Tot ‟n sekere mate is die gewildheid van genesingspraktyke in baie dele van Afrika toe te skryf aan Afrika epistemologie, wat genesing as deel van die kulturele realitiet aanvaar. Die arm massas is meestal blootgestel aan haglike sosiale en ekonomiese toestande. Dus word baie arm mense na genesingsbedieninge gelok vanweë die onderstaande drie basise redes: Eerstens, as gevolg van die beloftes wat geloofsgeners maak dat hulle mense van enige siekte en kwaal kan genees deur vurige gebede. Geloofsgeners het kragtige en charismatise persoonlikhede waarmee hulle invloed uitoefen en baie volgelinge werf weens hul charisma. Tweedens, vanweë die Afrika kultuur wat geesgesentreed is en hoë agting vir geestelike magte en geestelike werkings het; mense van Afrika word amuseer deur bonatuurlike werkings, omdat dit tot hulle kulturele en verwysingsraamwerk spreek. Derdens, geloofsgenesing is ‟n koste vrye, alternatiewe helings-strategie om siektes te beheer, veral vir armes wat nie bronne het om gespesialiseerde gesondheidsdienste te gebruik nie. Die noue werking tussen psigosomatiese siektes en “Afrika siektes” speel ook ‟n rol. Dit is veral duidelik in die tipe siektes wat geloofsgeners beweeer dat mense van genees word na geloofsgebede, byvoorbeeld MIV en VIGS, hypertensie, maagsere, vloeke, onvrugbaarheid, toordery, ensovoorts. Daar word geglo dat Afrika siektes onverklaarbaar en onbehandelbaar deur Westerse dokters is. Die geloof is dat sulke siektes deur toordery en bose geeste veroorsaak word, en soortgelykke manifestasies as psigosomatiese siektes het. In die konteks van „n groeiende geloofsgenesings bediening, is daar ‟n regverdiging om ondersoek in te stel op die geestelike en emosionele impak van geloofsgenesing op siek mense; spesifiek in gevalle waar genesing nie onmiddelik met gebed geskied nie. Die ondersoek het aan die lig gebring dat siek mense emosioneel en geestelik sukkel in hulle stryd teen siektes. Dit is ook uitgewys dat daar ‟n gebrek is aan ondersteunende strukture vir mense wat met siekte sukkel. Daar is tot die besef gekom dat genesing as ‟n breë konsep „n veelvoudige benadering benodig vir effektiewe terapeutiese respons. Gebrek en onvermoë van geloofsgenesings praktyke om inkulturering met Afrika (Namibiese) kultuur simbole en kulturele fassette te doen was ook uitgewys. Dus, ‟n effektiewe en kultureel relevante pastorale sisteem moet kennis daarvan neem en dit integreer by die voorgestelde pastorale benadering van hoop en meegevoel.

Thesis (PhD)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: The topic of this research is the Ibibio concept of peace and its implications for preaching: A practical theological study within the Akwa Synod of the Presbyterian Church of Nigeria (PCN). Conflict and violence are phenomena that are common to every human society. It would not be an overstatement to say that conflicts, war and various forms of violence are clear indications of a lack of peace in any given society. Numerous studies have been done by scholars of peace and international relations as well as social anthropologists political scientists, etcetera on themes related to peace-making, peace negotiation, peace-building, conflict resolution, and conflict transformation, especially in terms of national and international peace. International organizations, various nations, non-governmental organizations, as well as faith-based organizations have invested so much in the way of resources and energy in the search for peace, yet, the attainment of peace in our human society remains a mirage. On a daily basis, media reports indicate that, all over the world, violence is on the increase, sending thousands of innocent people to early graves. In Africa, the story is even worse. Different approaches towards achieving peace have failed to yield the needed positive peace. Yet, little or nothing has been done in terms of searching for peace within the indigenous African context. In other words, indigenous initiatives, ideas and approaches towards peace and peace-building have been ignored in the field of scholarship. The question is: What could be the role of the Church, its theology as well as its preaching towards the development of peace initiatives that are both theological and indigenous to the Ibibio people of Nigeria, given the volume of different forms of violent conflict that the people experience daily. This study is based on the assumption that, if the Church critically examines indigenous Ibibio peace approaches, it may discover a missing link that could make this become effective in preaching peace among the Ibibio people who live in pain, hurts and poverty as a result of violence, thereby closing a gap in knowledge. Therefore, the aim of this study is to examine critically whether the PCN’s Akwa Synod and its leaders do in fact understand the Ibibio concept of peace, or not, and what the Church could draw from indigenous peace initiatives in order to make its preaching, as well as its peace-building practice, effective and relevant within the Ibibio social context. Indigenous Ibibio people, both Church and community leaders and lay members of three congregations of the PCN’s Akwa Synod were included as respondents. Using a mixed method approach, through a questionnaire, focus groups and individual interview; data under review were obtained for the study. The interdisciplinary nature of this study informed the use of both theoretical and methodological triangulation. The empirical findings of this research reveal: Firstly, Ibibio people understand peace as the absence of violence. Secondly, the lack of peace has physical, psychological, economic, social, as well as political consequences in people’s lives which, basically, result in deaths, suffering, injustice, poverty and the human person’s loss of dignity. Thirdly, justice and peace are significant elements for the well-being of society. Fourth, religiosity could influence the way the Ibibio people act and do things. Fifth, the leaders of the PCN’s Akwa Synod do understand the Ibibio concept of peace, even though the Church is yet to articulate a standardized peace-building procedure and training in a detailed document. Yet members and leaders, being mostly Ibibio natives, know what the Ibibio peace is all about. This study has offered suggestions on how the PCN could integrate indigenous peace initiatives in order to become more effective in preaching peace within the Ibibio context. / AFRIKAANSE OPSOMMING: Die doel van hierdie navorsing is om die Ibibio konsep van vrede en die implikasies daarvan vir die prediking te ondersoek, as ‘n prakties-teologiese studie binne die Akwa Sinode van die Presbiteriaanse Kerk van Nigerië (PCN). Konflik en geweld is verskynsels wat algemeen voorkom in alle menslike samelewings. Dit is nie oordrewe om te sê dat konflikte, oorlog en verskeie vorme van geweld duidelike tekens is van 'n gebrek aan vrede in enige gegewe samelewing nie. Kenners van internasionale betrekkinge, sowel as sosiale antropoloë en politieke wetenskaplikes, ensovoorts, het al veel oor temas verwant aan die kwessie van vrede geskryf (oor vrede-maak, vrede onderhandel, vrede-bou, konflik en konflik transformasie, ensovoorts), veral in terme van nasionale en internasionale vrede. Internasionale organisasies, nie- regeringsorganisasies, sowel as talle geloof-gebaseerde organisasies het al baie belê in terme van hulpbronne en energie in die soeke na vrede, maar tog bly die bereiking van vrede in ons menslike samelewing blykbaar 'n illusie. Op 'n daaglikse basis dui media-verslae daarop dat geweld aan die toeneem is oor die hele wêreld - geweld wat duisende, onskuldige mense te vroeg na hulle grafte stuur. In Afrika is die situasie nog erger. Verskillende benaderings tot die bereiking van vrede het misluk om die nodige positiewe vrede te lewer. In werklikheid is min, of niks, in terme van die soeke na vrede in sommige inheemse Afrika-kontekste gedoen. Met ander woorde, inheemse inisiatiewe, idees en benaderings tot vrede en vrede-bou is grootliks geïgnoreer, veral in wetenskaplike vakgebiede. Die vraag is: wat kan die rol van die kerk, die teologie, sowel as die prediking wees in die ontwikkeling van vrede-inisiatiewe wat beide teologies van aard en inheems aan die Ibibio mense van Nigerië is, gegewe die omvang van die verskillende vorme van gewelddadige konflik wat die mense daagliks ervaar. Hierdie studie is gebaseer op die aanname dat, indien die kerk kritiese ondersoek doen na die inheemse Ibibio vrede-benaderings, dit 'n vermiste skakel kan ontdek in die verkondiging van die evangelie van vrede onder die Ibibio mense, wat as gevolg van geweld in pyn, seer en armoede leef, en dat daardeur 'n gaping in kennis gevul kan word. Daarom is die doel van hierdie studie om krities te ondersoek of die PCN se Akwa Sinode en sy leiers die Ibibio konsep van vrede in werklikheid verstaan, of nie; en wat die kerk positief kan benut uit inheemse vrede-inisiatiewe om haar prosesse van preekmaak, sowel as haar vrede-bou praktyke, effektief en relevant binne die Ibibio sosiale konteks te maak. Inheemse Ibibio mense, wat kerk – en gemeenskap leiers en lidmate van drie gemeentes van die PCN se Akwa sinode ingesluit het, het gedien as respondente in die empiriese navorsing. Met behulp van 'n gemengde metode benadering, deur middel van 'n vraelys, fokus groepe en individuele onderhoude is data verkry vir die studie. Die interdissiplinêre aard van hierdie studie het die gebruik van beide teoretiese en metodologiese triangulasie genoodsaak. Die empiriese bevindinge van die navorsing het die volgende na vore laat kom: Eerstens, Ibibio mense verstaan vrede as die afwesigheid van geweld. Tweedens, die gebrek aan vrede het fisiese, psigologiese, ekonomiese, sosiale, sowel as politieke gevolge in mense se lewens, wat basies lei tot sterftes, lyding, onreg, armoede en verlies van menswaardigheid. Derdens, geregtigheid en vrede is belangrike elemente vir die welstand van die samelewing. Vierdens, godsdienstigheid kan die manier waarop die Ibibio mense optree beïnvloed. Vyfdens, die leiers van die PCN se Akwa Sinode verstaan wel die Ibibio konsep van vrede, selfs al het die Kerk nog nie hul gebrek aan 'n gestandaardiseerde vrede-bou prosedure en opleiding in 'n gedetailleerde dokument verwoord nie. Tog weet lede en leiers, wat meestal tot die Ibibio bevolking behoort, waaroor Ibibio vrede ten diepste handel. Hierdie studie bied voorstelle aan oor hoe om PCN inheemse vrede-inisiatiewe te integreer ten einde meer effektief te preek oor vrede binne die konteks van die Ibibio.

Thesis (PhD)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: This research study focussed on the faith formation of youth between the ages of fourteen and seventeen years old. An empirical and theoretical investigation into the ecclesial, familial and societal influences on the faith formation of this age group within the Evangelical Bible Church of Southern Africa (EBCOSA) was conducted. The theoretical framework of practical theological interpretation aligned with four specific research tasks guided the researcher in stipulating the purpose of the research study under five core objectives. Empirical research was conducted by using interviews and focus groups as its core methodology. A contextual analysis of the EBCOSA positioned this denomination within a post-apartheid South African context. This analysis discusses the foundation and history of the EBCOSA as an evangelical denomination within the context of Christianity in South Africa during the periods of colonization, apartheid and post-apartheid. A brief reflection on the state of youth in South Africa provides an understanding of youth ministry within this denomination. The influence that The Evangelical Alliance Mission (TEAM) has had on the EBCOSA’s denominational structure, governance and theological framework is discussed with the intention of understanding how its youth ministry has developed over time and through different societal contexts into its present state. It is argued that this denomination has not taken the faith formation of its youth seriously. This is evidenced by the way in which youth ministry, along with its structures and leadership, has been neglected through lack of youth ministry foci in TEAM’s ministerial succession plan for this denomination. A theoretical investigation into the faith formation of youth between the ages of fourteen and seventeen years old serves as the nucleus of this research study. Key terms such as discipleship, spiritual growth and maturity and faith formation are explored. An understanding of faith as a process toward spiritual growth was selected as term most relevant to the EBCOSA context. The research findings of this study reveal that the youth of EBCOSA were self-motivated and involved within the life of the church in the past. Leadership positions were considered something prized and worth attaining. The present youth are less interested in church life and its leadership positions. The reality is that the EBCOSA’s problems have merged amidst a materialistic and compromising older generation. The church may be involved in the faith formation of its youth on an individual and local basis but this is not true on a corporate and national level. The participants of this study understand faith formation as the on-going and consistent process evidenced through a Christ-like lifestyle. This study confirmed the value that music, Scripture memorization, visitation and interaction around Scripture have on the faith formation of youth. Having relational support from peers, pastors, youth leaders and family; having an attitude that is open to the reality of trials; understanding the difference between owning their faith and adherence to church practice was revealed as contributing factors to youth faith formation. Peer pressure linked to low self-image and an inability to confide in parents; feeling rejected by the church and God and the reality that even Christian parents can hinder their faith by not being consistent in the way they live at home and at church were revealed as hindrance factors to youth faith formation. Christians who pretend had a louder voice than a non-Christian family. A practical theology on youth faith formation from an evangelical South African perspective in which a public practical theology addressing the daily concerns and issues of youth and missional approach to youth is proposed. / AFRIKAANSE OPSOMMING: Hierdie navorsingstudie fokus op die geloofsvorming van die jeug tussen die ouderdomme van veertien en sewentien jaar oud. ‘n Empiriese en teoretiese ondersoek is gedoen na die kerklike, familie en maatskaplike invloede op die geloofsvorming van hierdie ouderdomsgroep binne die Evangeliese Bybel Kerk van Suider-Afrika (EBCOSA). Die teoretiese raamwerk van praktiese teologiese interpretasie in lyn met vier spesifieke navorsingstake het die navorser gelei om die doel van die navorsingstudie onder vyf kern doelwitte te stipuleer. Empiriese navorsing is gedoen deur die gebruik van onderhoude en fokusgroepe as die hoof metodologie. ‘n Kontekstuele analise van die EBCOSA het hierdie denominasie binne 'n post-apartheid Suid-Afrikaanse konteks posisioneer. Hierdie analise ondersoek die grondslag en geskiedenis van die EBCOSA as 'n evangeliese denominasie binne die konteks van die Christelike geloof in Suid-Afrika gedurende die tydperk van kolonisasie, apartheid en post-apartheid. ‘n Kort refleksie oor die stand van die jeug in Suid-Afrika bied 'n verstaan van die jeugbediening binne hierdie denominasie. Die invloed wat die Evangeliese Alliansie Mission (TEAM) op die EBCOSA se kerklike struktuur, bestuur en teologiese raamwerk gehad het, is bespreek met die doel om te verstaan hoe die jeugbediening met verloop van tyd en deur verskillende sosiale kontekste tot sy huidige toestand ontwikkel het. Daar word argumenteer dat hierdie kerk nie die geloofsvorming van sy jeug ernstig opgeneem het nie. Dit word bewys deur die manier waarop jeugbediening, saam met sy strukture en leierskap, verwaarloos is deur 'n gebrek van jeugbediening fokuspunte in TEAM se bedienings opvolgingsplan vir hierdie denominasie. ‘n Teoretiese ondersoek na die geloofsvorming van die jeug tussen die ouderdomme van veertien en sewentien dien as die kern van hierdie navorsing. Sleutelterme soos dissipelskap, geestelike groei en volwassenheid en geloofsvorming word ondersoek. ‘n Verstaan van geloof as 'n proses in die rigting van geestelike groei is gekies as die meeste relevant vir die EBCOSA konteks. Die bevindinge van hierdie studie toon dat die jeug van EBCOSA voorheen self-gemotiveerd en betrokke in die lewe van die kerk was. Leierskap posisies was beskou as iets om na te streef en die moeite werd om te bereik. Die huidige jeug is minder geïnteresseerd in die lewe van die kerk en leierskap posisies. Die werklikheid is dat die EBCOSA se probleme saamgesmelt het te midde van 'n materialistiese en skikkende ouer geslag. Die kerk mag betrokke wees in die geloofsvorming van sy jeug op 'n individuele en plaaslike vlak, maar dit is nie waar op 'n korporatiewe en nasionale vlak nie. Die deelnemers van hierdie studie verstaan geloofsvorming as die deurlopende en volgehoue proses wat bewys word deur 'n Christus-tipe leefstyl. Hierdie studie het die waarde wat musiek, Skrif memorisering, besoeke en interaksie rondom die Skrif op die geloofsvorming van die jeug het bevestig. Om relasionele ondersteuning van die portuurgroep, pastore, jeugleiers en familie te hê; om 'n houding te hê wat oop is vir die werklikheid van beproewing; begrip van die verskil tussen die besit van hul geloof en die nakoming van kerklike praktyk is geopenbaar as bydraende faktore tot die jeug se geloofsvorming. Groepsdruk gekoppel aan ‘n lae selfbeeld en ‘n onvermoë om ouers in vertrou te kan neem; die gevoel van verwerping deur die kerk en God en die werklikheid dat selfs Christelike ouers hul geloof verhinder deur nie konsekwent te wees in die manier waarop hulle leef by die huis en die kerk nie is aan die lig gebring as hindernis faktore in die jeug se geloofsvorming. Christene wat voorgee het 'n harder stem as 'n nie-Christelike familie. ‘n Praktiese teologie op die geloofsvorming van die jeug van 'n evangeliese Suid-Afrikaanse perspektief waarin 'n openbare praktiese teologie die daaglikse bekommernisse en probleme van die jeug en missionale benadering tot die jeug aanspreek word voorgestel.

Thesis (PhD)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: Korean society has experienced more severe changes in the last 50 years than in the last 500 years. The pulpit has also faced the challenges created by the socio-cultural revolution following the collapse of Korean traditional values, while authoritative and hierarchical cultures are rapidly changing as a result of westernization and political transformation. This situation has led to an acute crisis in the relationship between the hearer and the preacher in Korean services, where the Korean Presbyterian preachers still pursue an authoritarian style of preaching based on hierarchical, logical or proposition-centred preaching and argumentcentred preaching. Since the 1990s Korean Presbyterian homileticians have accepted narrative preaching as an alternative to the traditional manner. However, this narrative preaching aggravates the problematic relationship - extending the gap, falling into theological relationalism, and neglecting the identity of Jesus Christ - between the preacher and the hearer. The preaching should propose the face-to-face relationship, a participatory role in the preaching process, and interactive persuasion. In order to overcome both authoritarianism and subjectivism in the authority of preaching, this research studies the theology and homiletics of three homileticians, namely Rose, McClure and Campbell, who propose the functional community as an alternative, suggesting face-to-face relationships, fostering the congregation to participate in the whole process of preaching, and support to interpret the truth being the task of the whole community. Afterward, preaching is defined to explore the blending of the four elements (God, Bible, preacher and audience) to create a living voice, so that the four elements of preaching are reassessed and re-interpreted in terms of the “Spirit-guided community authority” in the Korean Presbyterian homiletics. Hence, Korean Presbyterian preaching, lastly, needs to consider the purpose of the preaching as “building up the functional community” homiletically, applying the doctrine of the priesthood of all believers into homiletics theologically, turning from rhetoric to theo-rhetoric, and exercising the way of power that Jesus Christ practised. / AFRIKAANSE OPSOMMING: Die Koreaanse samelewing het in die afgelope 50 jaar deur meer drastiese veranderinge gegaan as in die afgelope 500 jaar. Die preekstoel is ook uitgedaag deur die sosio-kulturele revolusie wat deur die ineenstorting van Koreaanse tradisionele waardes veroorsaak is, terwyl outoritêre en hiërargiese kulture vinnig verander vanwëe verwestering en politieke transformasie. Hierdie omstandighede het ‘n ernstige krisis veroorsaak in die verhouding tussen die luisteraar en die prediker in Koreaanse dienste, waar predikers steeds ‘n outoritêre preekstyl handhaaf wat op ‘n hiërargiese, logiese of proposisie-gesentreerde prediking gebaseer word en argument-gesentreerde prediking. In hierdie sin het Koreaanse homiletici narratiewe prediking sedert die 1990s aanvaar as ‘n alternatief tot die tradisionele manier. Dit vererger egter die problematiese verhouding – verleng die gaping, verval in teologiese relasionalisme en verwaarloos die identiteit van Jesus Christus – tussen die prediker en die luisteraar. Die prediking behoort ‘n aangesig-totaangesig verhouding, ‘n deelnemende rol in die predikingsproses en interaktiewe oorreding voor te stel. Om beide outoritarisme en subjektivisme in die outoriteit van prediking te oorkom, bestudeer hierdie navorsing die teologie en homilitiek van drie homiletici, naamlik Rose, McClure en Campbell,wat die outoriteit op die funksionele gemeenskap as ‘n alternatief plaas. Hulle stel voor aangesig-tot-aangesig verhoudings, die bevordering van die gemeenskap om in die hele proses van prediking deel te neem, en ondersteuning om die waarheid te interpreteer as die taak van die hele gemeenskap. Hierna word prediking gedefinieer deur die vermenging van die vier elemente (God, Bybel, prediker en gehoor) te ondersoek om ‘n lewende stem te skep, sodat die vier elemente van prediking herbesin en herinterpreteer word in terme van die “Gees-geleide gemeenskapsoutoriteit” in Koreaanse homiletiek. Dus behoort Koreaanse prediking laastens die doel van die prediking homileties te heroorweeg as die “opbou van die funksionele gemeenskap”, die leer van die priesterdom van alle gelowiges teologies toegepas in homiletiek, van retoriek te verander na teo-retoriek en

Thesis (PhD)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: “Leave her alone, why are you bothering her? She has done a beautiful thing to me … I tell you the truth, wherever the gospel is preached throughout the world, what she has done will also be told, in memory of her” (Mark 14:6, 9). This is how Jesus Christ perceives woman; with gratitude, dignity and respect. Unfortunately, women have often been ill-treated, discriminated against and even oppressed by her own fellow human beings of the opposite sex just because she was born a woman. Many women have asked themselves, “Why was I born a woman?” Questions such as these motivated the researcher to carry out this current study on women The purpose of this dissertation is to: (1) Determine through an in depth literary analysis factors that have contributed to the desperate position of women leadership in CCAP Nkhoma Synod. (2) To conduct empirical research in the different congregations of the Synod among members of Chigwirizano cha amai, church elders and reverends. (3) To explore a new model of reading and interpreting New Testament texts with regards to addressing the problem of the lack of women in leadership positions in the CCAP Nkhoma Synod. The research has shown that women in the CCAP Nkhoma Synod are denied leadership positions because of historical, cultural and biblical factors. Historically, the first Dutch Reformed missionaries who came to Malawi used a patriarchal type of leadership, which sidelined women from leadership positions. Culturally, it was discovered that people brought their cultural beliefs along with them to church, that a man is superior, powerful, respectful and a controller; while woman are considered to be weak, inferior and submissive. Through Social Identity Theory, it was discovered that these beliefs and actions of considering themselves to be superior and better than women, were influenced by aspects such as self-categorization and stereotyping. This means that the moment men categorized themselves as reverends and elders, they automatically compare themselves with the other group, in this case, “Chigwirizano cha amai”. This resulted in stereotyping women as weak and powerless, not qualified to carry out leadership roles. The research has shown that the biblical factor is the main contributor as to why the church has silenced women up till now. Texts like 1 Corinthians 14:34-35 and 1Timothy 2:11-12 have been used to oppress women from exercising their godly given leadership gifts and skills. This is why a new theory of interpreting the Word of God has been suggested in this dissertation. It is called the “Multi-dimensional Approach”. This new approach1 will be achieved by rereading the Scriptures through three aspects, namely, the literary, social-historical and theological-rhetorical aspects. The researcher remains optimistic that through this process of re-reading the texts, the Chewa culture and missionary history, as well as people’s mindsets, attitudes and beliefs will change in favour of women leadership. This research sought to answer the following questions: (1) To what extent are historical and cultural factors, and particularly factors pertaining to the interpretation of the Bible, responsible for the lack of women in leadership positions in the CCAP Nkhoma Synod? (2) Complex as it may be to explore and measure the impact of these factors, would it be possible to substantiate and verify such influences empirically? (3) Once this has been done, would it for instance be possible to identify alternative readings of history, culture and the Bible? These three questions were very crucial in that they guided the researcher to know the real problem and how this problem can be solved. / AFRIKAANSE OPSOMMING: “Laat staan haar,” het Jesus gesê. “Waarom maak julle dit vir haar moeilik?” Sy het ʼn goeie daad aan my gedoen... Dit verseker Ek julle: Oral waar die evangelie in die hele wêreld verkondig word, sal daar ook vertel word wat sy gedoen het, tot herinnering van haar.” (Mark 14:6, 9). Dit is die manier waarop Jesus na vroue gekyk het, met dankbaarheid, waardigheid en respek. Ongelukkig is vroue dikwels sleg behandel, teen gediskrimineer en selfs onderdruk deur manspersone, net omdat hulle as vroue gebore is. Menige vrou het haarself al gevra, “Waarom is ek as vrou gebore?” Vrae soos hierdie het die navorser gemotiveer om hierdie studie te onderneem. Die doel van hierdie navorsing is: (1) Om deur ʼn literatuurstudie die faktore wat tot die desperate situasie van vroue leierskap in die CCAP Nkhoma Sinode bygedra het, te ondersoek. (2) In empiriese navorsing onder lede van die sogenaamde Chigwirizano cha amai (vroue groep), ouderlinge en predikante van verskillende gemeentes van die Sinode te doen. (3) Om ʼn nuwe model vir die lees en interpreteer van die Nuwe Testament met die oog daarop om die probleem van die afwesigheid van vroue in posisies van leierskap in die CCAP Nkhoma Sinode te ontwikkel. Die navorsing het getoon dat vroue in die CCAP Nkhoma Sinode uit posisies van leierskap gehou word as gevolg van historiese, kulturele en Bybelse faktore. Histories het die eerste Nederlandse sendelinge wat na Malawi gekom het ʼn patriargale vorm van leierskap gevestig wat vroue van die begin af uitgesluit het. In kulturele verband is daar gevind dat die mense hulle tradisionele kulturele oortuigings ook in die kerk ingedra het, soos dat die man verhewe is bo die vrou, magtig en in beheer, terwyl vroue as swakker beskou word, minderwaardig en passief. Met behulp van Sosiale Identiteitsteorie is gevind dat hierdie oortuigings en handelinge van mans dat hulle meerderwaardig en beter as vroue is, deur aspekte soos self-kategorisering en stereotipering beïnvloed is. Dit beteken onder andere dat die moment wat mans hulleself as predikante en ouderlinge kategoriseer, hulle onmiddellik hulleself met ander groepe vergelyk, in die geval die Chigwirizano cha amai. Dit dra tot verdere stereotipering van vroue by, naamlik dat hulle swak en magteloos is en daarom nie vir posisies van leierskap geskik is nie. Die navorsing het getoon dat die faktor wat die grootste bydrae gelewer het tot die rede waarom die kerk die vroue se stemme stil gemaak het, verband hou met die wyse waarop die Bybel gelees word. Tekste soos 1 Kor 14:34-35 en 1 Tim 2:11-12 is dikwels gebruik om vroue daarvan te weerhou om hulle God-gegewe gawes van leierskap te ontwikkel en uit te leef. Dit is waarom ʼn nuwe model vir die interpretasie van die Skrif voorgestel word, wat uit literêre, sosiohistoriese en teologies-retoriese aspekte bestaan. Die navorser bly hoopvol dat deur ʼn herlees van die tekste die Chewa kultuur en missionêre verlede, asook die ingesteldheid van mense, hulle houdings en oortuigings ten gunste van vroue in posisies van leierskap sal verander. Die navorsing het gepoog om die volgende vrae te beantwoord: (1) Tot watter mate het historiese en kulturele faktore en dan spesifiek faktore wat met die interpretasie van die Bybel verband hou, tot die gebrek aan vroue in posisies van leierskap in die CCAP Nkhoma Sinode, bygedra? (2) Om ondersoek te doen tot watter mate hierdie faktore ook deur middel van empiriese navorsing bevestig kon word, wel bewus van die kompleksiteit van die situasie. (3) Om op grond van laasgenoemde ondersoekend te kyk na moontlike alternatiewe maniere waarop die geskiedenis, die kultuur en die Bybel gelees kan word? Hierdie drie vrae was voortdurend in die gedagtes van die navorser en het die dryfkrag gegee in die navorser se soeke na die onderliggende redes wat tot die sentrale probleem bygedra het.

Thesis (DTh (Practical Theology and Missiology))--University of Stellenbosch, 2009. / In the Nigerian church and society negative gender stereotyping is pronounced in every aspect of human activities. The basic premise of this study therefore is that the Nigerian church and society need to deal with these negative gender stereotypes which breed gender insensitivity and injustice. Those cultural, political and economic structures, those proverbs and myths that have hitherto hindered women from attaining their full potential have to give way to a new mind-set and a change in attitude in both men and women in order to bring the much needed transformation and gender partnership in Nigeria. The study in surveying the landscape highlights some important issues that women have to struggle with. Among other things, the low female literacy rate is one of the greatest hindrances women have today. This is due to the institutionalised structures and culturally created lenses that make some people still perceive men as more superior than women and therefore regard the education of women as a waste of resources. Although men are always perceived to be the better and more superior specie, this study does not advocate for gender bending. What is important is people being who God has made them to be and working with others as partners for a better human society. Women’s involvement in development is based on the theological premise that true development must have a holistic approach which more than building infrastructures, deals with the development of humans. A holistic approach to development implies a transformational development that is different from the status quo which is overshadowed by men’s voices and experiences. Women’s voices, experiences and potentials have to play a major role in this approach. The need to listen to women was further stressed by Powers (2003: viii) when he said: Unless we listen, any action we may take in this area, no matter how well intentioned, is likely to bypass the real concerns of women and to confirm female condescension and reinforce male dominance. Listening, in a spirit of partnership and equality, is the most practical response we can make and is the foundation for our mutual partnership to reform unjust structures.

Thesis (DTh)--University of Stellenbosch, 2002. / ENGLISH ABSTRACT: It is generally said that modern Korean church leadership has gradually lost its vitality. Since the 1960s, many Korean church leaders have implemented secularised, church-centred, and authoritarian leadership. However, without noticing these fundamental problems, the leaders have identified the crisis with membership stagnation or decline. Such an inadequate or even wrong diagnosis of leadership realities has led to a wrong way of addressing the problem. The Korean church has focused on the development of a methodology for numerical church growth to remedy this membership decline. This study thus aims to construct a contextual yet biblical leadership theology by which the Korean church can evaluate the realities of its leadership appropriately. This aim can be achieved by means of the methodology that is employed in contemporary practical theology. Chapter 2 provides a general understanding of the context in which Korean church leaders have provided leadership by discussing Korean church history from the perspective of the role that dominant leadership images have played. The result demonstrates that a sound theology of church leadership needs to be constructed for the Korean church. Chapter 3 reviews the trends in contemporary practical theology from which the methodology employed by this study is derived. The chapter also surveys the historical development of leadership theories in social science from which theoretical support can be obtained for the critical analysis of Korean church leadership. Chapter 4 develops a systematic theological theory (base theory) for two concepts that play an integral role in this study. PTA (practical theological anthropology) and PTE (practical theological ecclesiology) function as theological foundations for this study. The four-phased methodology that this study employs starts with an analysis of the contextual situation. Chapter 5, as the descriptive phase, gives a statistical analysis of the realities of leadership in the Korean church by using several reports of surveys from reliable research organizations. Chapter 6, as the hemeneutic phase, presents an interpretive endeavour of the empirical results from Chapter 5. Because of the inadequacy of mono-dimensional interpretation, this study attempts to interpret the results of the analysis multi-dimensionally: religio-culturally, socio-politically and economically, and theologically. Chapter 7, as the nonnative phase, demonstrates some theological principles that the current Korean church should develop in order to cope with the present leadership crisis and to choose the right direction for its future. These theological principles can be derived from the statistical analysis and its interpretation in the light of PTA and PTE. The principles are: spirituality, vision, and love. Chapter 8, as the strategic phase, proposes a model of leadership for the Korean church, namely, servant leadership. This model can integrate and reflect the three principles (spirituality, vision, and love) demonstrated in Chapter 7. The Korean church will be on the right path if the principles of a servant approach characterise leadership in the church. / AFRIKAANSE OPSOMMING: Daar word in die algemeen gese dat die hedendaagse Koreaanse kerkleierskap sy lewenskrag geleidelik verloor het. Sedert die 1960s het baie Koreaanse kerkleiers sekulere leierskap, kerkgesentreerde leierskap en outoritere leierskap gelmplementeer. Sonder om kennis te neem van hierdie basiese probleme, het die leiers egter hul leierskapskrisis toegeskryf aan die stagnasie of afname in lidmaatskap. Dit was 'n ontoereikende of selfs verkeerde diagnose van die probleem. Die Koreanse kerk het deurgaans gefokus op die ontwikkeling van 'n metodologie vir getallegroei in die kerk om die lidmaatskapsafname te probeer regstel. Hierdie navorsing beoog dus om 'n kontekstuele teologiese teorie te ontwikkel waardeur die Koreaanse kerk die realiteite van sy leierskap toepaslik kan evalueer. Hierdie doel kan bereik word deur middel van die metodologie wat in praktiese teologie gebruik word. Hoofstuk 2 bevat 'n beskrywing van die konteks waarin Koreaanse kerkleiers leiding geneem het. Dit beskryf die Koreaanse kerkgeskiedenis vanaf die perspektief van leierskap. Die resultaat demonstreer die noodsaak van 'n kontekstuele teologiese teorie vir kerkleierskap in die Koreaanse kerk. Hoofstuk 3 verskaf 'n oorsig van standpunte in hedendaagse praktiese teologie waaruit die metodologie, wat in hierdie navorsing toegepas is, voortvloei. Die hoofstuk bied ook 'n oorsig oor die historiese ontwikkeling van leierskapsteoriee in die sosiale wetenskap wat teoretiese ondersteuning kan bied vir die voorstelle wat die studie maak. Hoofstuk 4 ontwikkel 'n basisteorie vir twee sleutel konsepte in die studie. 'n PTA (praktiesteologiese antropologie) en 'n PTE (prakties-teologiese ekklesiologie) funksioneer as teologiese basis vir hierdie navorsing. Die vier-fase metodologie wat deur hierdie studie geimplementeer word, begin met 'n analise van die konteks. Hoofstuk 5, as die beskrywende fase, verskaf 'n statistiese analise van die realiteite van die leierskap in die Koreaanse kerk deur verskeie verslae of oorsigte te gebruik afkomstig van betroubare navorsingsorganisasies. Hoofstuk 6, as die hermeneutiese fase, bied 'n poging om die empiriese resultate van Hoofstuk 5 te vertolk. As gevolg van die ontoereikendheid van eendimensionale interpretasie, poog hierdie studie om die resultate van die analise multi-dimensioneel te vertolk: godsdienskultureel, sosio-polities en ekonomies, en teologies. Hoofstuk 7, as die normatiewe fase, demonstreer sommige teologiese beginsels wat die huidige Koreaanse kerk moet ontwikkel om die huidige leierskapskrisis die hoof te bied en die regte rigting vir die toekoms te kies. Hierdie teologiese beginsels kan afgelei word van die statistiese analise en die interpretasie daarvan in die lig van 'n PTA en 'n PTE. Die beginsels is: spiritualiteit, visie en liefde. Hoofstuk 8, as die strategiese fase, stel 'n model van leierskap vir die Koreaanse kerk voor, naamlik diensknegleierskap. Hierdie model kan die drie beginsels integreer en reflekteer (spiritualiteit, visie en liefde) wat in Hoofstuk 7 voorgestel is. Die Koreaanse kerk is op die regte pad as die beginsels van 'n dienskneg benadering leierskap in die kerk kenmerk.