Thesis (MDiv) -- Stellenbosch University, 2002. / AFRIKAANSE OPSOMMING: Willow Creek is 'n kerk wat alreeds die afgelope paar jaar die kerk aan die gons het. Ek wil amper sover gaan om die stigting van die Willow Creek model as 'n tweede reformasie te beskou, veral te midde van die drastiese teruggrype na die Nuwe Testamentiese kerk. Nes Martin Luther het Bill Hybels ook 'n stap van geloof geneem, en 'iets nuuts' begin wat anders was as waaraan almal gewoond was, om 'n gemeenskap van gelowiges op te rig wat leef volgens die beginsels waarvolgens die vroee kerk geleef het. Net soos wat Hybels besefhet dat die ongelowiges op 'n sensitiewe manier geevangeliseer moet word, so het Luther ook die opmerking gemaak dat diegene wie se geloof aan dade gekoppel is, teruggelei moet word na die geloof, soos wat jy 'n siek persoon sou begelei, dus baie versigtig. Hy kon maar net sowel die woord 'sensitief gebruik het. Haendler ( 1981 :28) stel dit soos volg: In his "Treatise on good works" Luther declared, "Therefore, we must not despise those of little faith who cling to their ceremonies and perform them as though they were lost in their faith without them. They would gladly do right and learn better, but they are as yet unable to grasp it all. Instead one should blame their ignorant, blind teachers, who have never taught them what faith is, and have led them so deeply into works. " The responsibility for these abuses is therefore that of the ministers rather than the congregation. Luther drew the following pastoral conclusion: "One should gently lead them back to faith in their good time, as one would treat a sick person. " Dus is ek van mening dat beide Hybels en Luther binne hulle konteks bedienaars is en was van die boodskap wat hulle glo en geglo het, relevant vir hulle samelewing is en was. Carron ( 2000:51) beskryfWillow Creek as een van 'n aantal posttradisionele kerke, wat in duidelike kontras teenoor die konvensionele kerke staan. Kenmerke wat Carron aan hierdie posttradisionele kerke toeskryf, stem baie ooreen met Willow Creek t.o.v. sy Soekersensitiewe kerkmodel, en die inligting wat ek daaroor verskaf oorvleuel wel. Carroll stel die kenmerke van 'n posttradisionele kerk soos volg: Groot getalle in vergelyking met die Protestantse kerke Gewilligheid om eeue-oue tradisies prys te gee, met 'n Bybelse uitgangspunt as rede Teologiese konserwatisme, sonder om fundamentalisties te raak Tekort aan denominale bande Sterk, entrepreneuriese leierskap, ondersteun deur opgeleide personeel, met baie klem op leke-oefening van geestelike gawes Het 'n spesifieke doel, vera! t.o.v. die identifisering van maniere om 'n spesifieke gehoor aan te spreek Getrou daaraan om lede te lei tot toegewyde dissipels van Christus Geboue wat geen ooreenkomste toon met tradisionele kerke nie, en wat gelee is om mense van 'n streek te trek, en nie net 'n spesifieke gemeenskap nie. Vermyding van die meeste tradisionele en klassieke vorme van kerkmusiek, om eerder kontemporere musiek in die kerk in te bring. Kleredrag is informeel Dienste is uiters profesioneel, en daar word geen druk op besoekers geplaas nie. Groot klem op kleingroepe. Geleenthede vir lede om betrokk:e te raak by 'n verskeidenheid bedieninge, veral op plaaslike vlak. Verwag 'n hoe vlak van toewyding van diegene wat aansluit, wat gepaard gaan met toewyding aan uitmuntendheid t.o.v. die bedieninge. Wat ek met hierdie studie poog, is om 'n verkennende analise te maak, in sover moontlik volgens die formaat soos deur Hendriks (1992: 134) voorgehou. Die motivering agter hierdie studie is die vraag na werkbare bedieningsvorme binne die N. G Kerk tradisie, omrede daar 'n afname in lidmaat getalle is, en diegene wat nie meer kerk toe gaan nie, terug 'gelok' moet word, sonder om hulle weg te jaag. Juis omrede Willow Creek so suksesvol is om ongelowiges te evangeliseer, en dit 'n taak is waarna die N.G Kerk ernstig sal moet terugkeer, kan daar by Willow Creek geleer word ten opsigte van hulle funksionering. Wat ek dus in hierdie studie doen, is om eerstens te gaan kyk na die geskiedenis van Willow Creek, waar die kerk vandaan kom, en die groeipyne wat die kerk ervaar het. Hierdie afdeling is vir my van uiterste belang, omrede die feit dat jy nie iemand regtig ken indien jy nie weet waarvandaan hy kom nie. Dus, om vir Willow Creek te analiseer, moet jy weet waarvandaan die kerk kom, en wie die kerk is. Die daaropvolgende hoofstuk handel oor die Soekersensitiewe model waarvolgens Willow Creek funksioneer, ingesluit al die areas binne die kerk wat daardeur geaffekteer word, asook die gevare en voordele van hierdie model. In die laaste hoofstuk gee ek die feitelike data en gegewens weer t.o.v. wat Willow Creek hied, en wie die kerk is. Dit sluit in wat die kerk t.o.v. homself se, wie die kerk is en waarvoor die kerk staan, asook alle geleenthede waar lidmate betrokke kan raak. Laastens toon ek die opset en ligging d.m.v. kaarte aan.

Thesis (MTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: This research endeavors to make a more satisfactory connection between the text and sermon by utilizing the speech act theory (SAT). In the light of SAT, the movement from text to sermon is neither simply to be viewed as finding timeless principles, meanings, big ideas from Scripture nor to emphasize a human experience in the modern world to serve as a re-narration of the text. Rather, the homiletical bridge in SAT has to be considered as the performative action of the text itself. The essence of interpretation in preaching is therefore to recognize the illocutionary act in Scripture. In SAT, the illocutionary act creates the meaning as well as the perlocutionary action. This is the center of the effort in order to build a more satisfactory bridge between text and sermon. Obviously, the SAT can directly serve the Reformed Confessions in which the living Triune God is still speaking through the Scripture in the present. The Spirit is the enabler of a disclosure of the autonomous and meaningful action of the Bible. The Spirit has continually enabled the Christian community to understand and to enact the Scripture in the context of the common life of the Christian community. This means that the Bible is not given to be exegeted in academic isolation, but to be performed by the people of God. Perhaps, when the preacher proclaims the re-illocutionary preaching, he/she will encounter an unexpected manner of sermon. However, this creative preaching generates unexpected reality through the Bible in which the Spirit gives the energy to accomplish this alternative reality. This should offer practical guidelines for performing individual faith and generating social capital. That event is proclaimed (performed) as the living Word of God for modern man. / AFRIKAANSE OPSOMMING: Hierdie navorsing beoog om ‘n meer bevredigende konneksie te maak tussen teks en preek deur gebruik te maak van die sogenaamde “Speech Act Theory”, oftewel Spraak Handeling Teorie [SHT]. In die lig van die SHT is die beweging vanaf teks na preek nie net om klem te lê op onveranderde beginsels, opinies, waardevolle betekenisse van die Woord of ondervindinge van menslike ervaring in die moderne wêreld om as ‘n herskrywing van die teks te dien nie, maar eerder moet die homilitiese brug gesien word as die manifestering van die teks self. Die primêre fokus van interpretasie is hiervolgens dus om die performatiwe funksie van die Woord te herken. Volgens die SHT skep die performatiewe funksie die betekenis sowel as die performatiewe aksie. Bogenoemde uitgangspunte vorm die middelpunt van aksies wat geneem word om te verseker dat ‘n aanvaarbare brug gebou word tussen prediking en teks. Dit wil voorkom asof die SHT die Gereformeerde Belydenis kan dien, aangesien die Lewende, Drie-enige God volgens hierdie belydenis nog steeds deur die Woord praat in die teenwoordige tyd. Hiervolgens is die Gees van God ‘n fasiliteerder van die onafhanklike en betekenisvolle openbaring van die Bybel. Die Gees van God het volgens hierdie belydens voortdurend die Christen gemeenskap gelei om die Woord te verstaan en om dit uit te voer in die konteks van die normale Christen gemeenskap. Dit beteken dat die Bybel nie gegee is om bloot in isolasie akademies uitgelê te word nie, maar om uit-gevoer te word deur die gemeenskap van God. Predikers wat die performatiewe boodskap van die Skrif binne die kragveld van hierdie gemeenskap preek, mag op verrassende wyses anders preek. Hierdie kreatiewe styl van prediking genereer ‘n onverwagse realiteit, in ooreenstemming met dit wat die Bybel deur die Gees van God intendeer om uit te voer (“perform”). Hierdeur word individuele geloof, maar ook die verrykking van die gemeenskap gedien.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: As humans we are thinking beings. This thesis introduces the topic of “destructive thinking.” This is described rather broadly as any type of thinking that is considered counterproductive, harmful, and maladaptive or has a damaging and negative effect on the individual’s identity, relationships, social context and worldview. Of particular interest to this study are cognitive distortions; thinking errors; irrational beliefs; and inappropriate God-images. It was noted that most of our everyday thinking takes place unconsciously and that cognitive distortions or thinking errors are common occurrences. These are of particular interest to this study since destructive thoughts are viewed as facilitating emotional distress, psychopathology, inappropriate God-images and faith pathology. Sometimes we fall into a negative rut or just get stuck in our ways of thinking, feeling and acting. The idea of changing cognitions to change feelings is a central feature of this thesis. The primary goal is to facilitate the restructuring of destructive thoughts. The main focus of this thesis is on developing a theological understanding and perspective of ‘destructive thinking’ in the context of pastoral care. I therefore explore the type of thoughts that the pastoral caregiver should look for that could pose as ‘risk factors’ inhibiting spiritual growth and spiritual well-being. I identify and encourage the development of thoughts that are more likely to promote spiritual healing, spiritual growth and a mature faith. To accomplish this task, I begin with an exploration of ‘destructive thinking’ in the Cognitive Behaviour Therapy literature (CT & REBT respectively) (Chapter 2). This is followed by an exploration of ‘destructive thinking’ within the interplay between Religion and Christian Spirituality (Chapter 3). I then propose a pastoral model of spiritual healing and wholeness that could assist pastoral caregivers to understand and address “destructive thinking” in a constructive and responsible way (Chapter 4). This study concluded that thoughts are at the centre of our functioning as thinking beings. If our thinking is ‘destructive’, the consequence on our spiritual and psychological lives may be devastating. Our thoughts have the ability to destroy and transform. In reviewing the potential impact of destructive thoughts on the individual’s spirituality and spiritual well-being, a number of destructive types of religious thinking are identified, such as inappropriate God-images. In assessing the relationship between one’s God-image and psychological and spiritual well-being, a link between one’s thoughts (cognitions), spiritual and psychological well-being is suggested. As an outcome of this research, I propose a holistic approach to destructive thinking that takes into account one’s faith, spiritual maturity, beliefs, cognitions and relationships (with oneself, others and God). The psycho-pastoral approach proposed takes the role of cognition seriously. It offers an excellent and practical method to understanding and managing destructive thinking, that promotes healing and wholeness, through the reframing and restructuring of destructive thoughts. The intention is to assist individuals to become more responsible and aware of their own thinking, as well as more knowledgeable about cognition in general, so as to act on this awareness. This includes the ability to monitor one’s own thinking, recognize errors and minimize destructive thoughts. The objective of this thesis is to explore the constructive contribution that pastoral care can make to destructive thinking. / AFRIKAANSE OPSOMMING: Ons as mense is denkende wesens. Hierdie tesis handel oor die onderwerp ‘destruktiewe denkwyses’. In die breë sin beteken dit enige denke wat beskou word as teen-produktief, skadelik, wanaanpassings of wat ’n vernietigende en negatiewe uitwerking het op die persoon se identiteit, verhoudings, sosiale konteks en wêreldbeskouing. Van besondere belang tot hierdie studie is wanpersepsies, irrasionele gelowe en onvanpaste Godsbeelde (afgode). Daar is gevind dat ons alledaagse denke onbewustelik plaasvind en dat verkeerde opvattings en wanindrukke algemeen plaasvind. Hierdie gebeurlikhede is van besondere belang met betrekking tot hierdie studie, aangesien destruktiewe denkwyses makliker lei tot emosionele lyding, geestesstoornisse, onvanpaste afgodery en geloofsafwykings. Somtyds beland ons in ’n negatiewe patroon of raak vasgevang in ons manier van denke, gevoelens en optrede. Die idee om persepsies te verander om sodoende gevoelens te verander, is die sentrale fokus van hierde tesis. Die primêre doel is om die heropbouing van destruktiewe denke te vergemaklik. Die sentrale fokus van hierdie tesis is ’n teologiese ontwikkeling van begrip en perspektief van destruktiewe denke in die konteks van pastorale sorg. Dus ondersoek ek die tipe gedagtes waarna die pastorale versorger moet soek – wat beskou kan word as risiko faktore wat spirituele groei en welstand kan inhibeer. Ek identifiseer en moedig die ontwikkeling van gedagtes aan vir spirituele groei en ’n volwasse geloof. Om hierdie taak te bereik, begin ek met ’n ondersoek na destruktiewe denke in die Cognitive Behaviour Therapy Literature (CT & REBT onderskeidelik – Hoofstuk 2). Dit word opgevolg deur ’n ondersoek na ‘destruktiewe denke’ met die interaksie tussen geloofs- en Christelike spiritualiteit (Hoofstuk 3). Ek stel dan ’n pastorale model van spirituele heling voor wat pastorale versorgers kan help om destruktiewe denkwyses te verstaan en aan te spreek in ’n konstruktiewe en verantwoordelike wyse (Hoofstuk 4). Die gevolgtrekking volgens hierdie studie is dat ons gedagtes die middelpunt van ons handeling as denkende wesens is. Destruktiewe gedagtes kan ’n ontstellende uitwerking op ons spirituele en psigologiese lewens hê. Ons gedagtes het die vermoë om ons te vernietig en te verander. Met nabetragting van die potensiële impak van destruktiewe gedagtes op die individu se spiritualiteit en spirituele welstand, word ’n paar godsdienstige denkrigtings geïdentifiseer – soos onvanpaste afgode. Met bepaling van die verhouding tussen ’n mens se Godsbeeld en psigologiese en spirituele welstand, word voorgestel dat daar ’n verband is tussen ’n mens se persepsies en spirituele en psigologiese welstand. Gevolglik stel ek voor dat daar ’n holistiese benadering tot destruktiewe denkwyses, met inagneming van ’n persoon se geloof, spirituele volwassenheid, godsdiens, persepsies en verhoudings met homself, andere en God, moet wees. Die voorgestelde psigo-pastorale benadering maak erns met die rol van persepsie. Dit bied ’n uitstekende en praktiese metode aan vir begrip en beheer van destruktiewe denke. Dit bevorder heling deur die heropbouing van destruktiewe denke. Die plan is om persone te help om meer bewus en ingelig te wees oor hulle eie denke en persepsies in die algemeen en meer verantwoordelik op te tree. Dit sluit die vermoë in om jou eie gedagtes te monitor, flaters te herken en destruktiewe denke te verminder. Die doel van hierdie tesis is om die konstruktiewe bydrae wat pastorale sorg tot destruktiewe denke kan maak, te ondersoek.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This thesis is an exploratory study of Zimbabwean immigrants in South Africa. It is anticipated that this thesis will shed light on the identity and role of local congregations towards strangers and foreigners. Concepts such as openness, hospitality, acceptance, trust, willingness, and true understanding are used to try and establish understanding and reconciliation between South Africans and immigrants. The research follows the violent attacks on Zimbabwean immigrants because of the conception that the increase in Zimbabwean immigrants are to the detriment of South African citizens. In the opinion of the researcher, this is only one side of the issue – there is also another side. These foreigners are people who have valid reasons for coming to South Africa. The living conditions in their own countries have become unbearable and they turned to South Africa for a better life and future. The scale of illegal immigration came as a surprise to both the immigrants and locals in South Africa. These groups together have formed a new South African society, and with it came new economic, social, and welfare problems. This new society needs to form a new understanding of each individual’s background, personality, and cultural differences. The challenges experienced by the Zimbabwean migrants in South Africa are unacceptable and insensitive. From this study, it can be concluded that the South African Government does not play its part to the full extent, but relies on the Church to deal with the immigrants and their challenges. / AFRIKAANSE OPSOMMING: Hierdie tesis is ’n verkennende studie van Zimbabwese migrante in Suid-Afrika. Die doel is om lig te werp op die identiteit en die rol van plaaslike gemeentes teenoor vreemdelinge of buitelanders. Konsepte soos openheid, gasvryheid, aanvaarding, vertroue, gewilligheid en opregte verstaan word gebruik om die moontlikheid van versoening tussen burgers en immigrante te bewerk. Die ondersoek volg uit sommige burgerlikes se gewelddadige optrede teenoor Zimbabwese migrante, omdat die algemene opvatting bestaan dat hierdie onbeheerde toename van migrante tot nadeel van die Suid-Afrikaanse burger strek. Na die navorser se mening is dit maar een kant van die saak – daar is ook ’n ander kant. Hierdie vreemdelinge is immers mense wat grondige redes gehad het om te vlug na ons land, Suid-Afrika. Die lewensomstandighede in hulle eie land het ondraaglik en onuithoudbaar vir hulle geword. Suid-Afrika was vir hulle die beeld van hoop en uitkoms op beter lewensomstandighede, en ’n nuwe lewenstoekoms. Heelaas het hierdie grootskaalse onwettige immigrasie ’n verassende skok ingehou vir beide die migrant en die Suid-Afrikaanse burger. Beide groepe het die nuwe Suid-Afrikaanse samelewing gevorm, en namate hierdie onbeheerde getalle verder toeneem, lei dit tot baie ekonomiese, sosiale, en maatskaplike probleme. Hierdie nuwe samelewing wat geskep is, benodig ’n nuwe en varser verstaan van elkeen se agtergrond, persoonlikheid en kultuurverskille. Die uitdagings wat Zimbabwese immigrante in Suid-Afrika beleef, is onaanvaarbaar en onsensitief. Die gevolgtrekking van hierdie studie is dat die Suid-Afrikaanse regering nie tot volle potensiaal optree nie, maar steun op die kerk om immigrante en hulle uitdagings aan te spreek.

Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: Following the democratic elections in 1994, many South Africans are still suffering due to the country’s inability to meet the challenges of peace-making, reconciliation and nation building, and dealing with socio-economic realities such poverty and inequality. It is in this context where “personal problems [are] becoming public issues” (Sacco, 1999:3) that the researcher posed the questions: What additional undisclosed/hidden resources can be uncovered to be utilised in meeting the challenge? How can we as practitioners in the field of community development contribute constructively to this process? One such a resource is the untapped spiritual potential of people. A focus on people’s spiritual potential will bring another dimension to people and community development and could proof invaluable in helping communities to better utilise their inner strengths and knowledge. Translated into practice, it would require an in-depth and research-based creative, non-prescriptive bottom-up approach to and knowledge of community development to prompt practitioners to acknowledge and utilise the spiritual dimension of the community development practice (cf. Weyers, 1991:130– 149; Ife, 1998:xiv). Inconceivably, notwithstanding the increased recognition of spirituality as an important dimension of working with individuals and communities, the dimension of spirituality has not been included or fully developed as an integral component of community development practices. A literature survey clearly indicated that, though traditionally the key role-players in the field of social development have been community and social work practitioners in faith-based organisations and churches alike, little or no attention is paid to spirituality in current community development literature and practice (Ver Beek, 2003:31). Confronted with this deficiency, in this study the researcher argued for a convergence of the three disciplines of (1) social work community development, (2) the newly emerging discipline of spirituality and (3) practical theology. Since practical theology recognises both the fields of spirituality and community development as basis for their praxis focusing on poverty and suffering, justice and liberation, it was further asserted that the field of practical theology offers a home for the development of an integrated framework for community development. Thus the goal of the study was threefold: - To theorise the inter-relationship between spirituality, theology and community development, building a triangular theoretical construct between the disciplines of social work, spirituality and practical theology. - To explore the practice of transforming people and communities through incorporating a spiritual dimension into an integrated community development approach. - To propose a praxis framework for the incorporation of spirituality in community development. An inter-disciplinary action research design was utilised to follow a cyclical process consisted or a preliminary literature search, and a field study which involved ‘on site’ visits (village walks) in the pilot and two sample communities, healing retreats and capacity building worksessions. Subsequently, an in-depth literature study on the topics of spirituality, community development and transformation as covered in the disciplines of social work and practical theology, was undertaken. The findings indicated spirituality as source of survival and hope; at the heart of community development (and therefore a legitimate focus of the action research project) and lastly as source of renewal for community development practitioners. Other key findings were the centrality of relationships and transformation; and the importance of a radical shifting of the focus from previous top-down problem-/project-/programme-centred models to unlocking the potential interconnectedness/relationship between God, people and creation as the core substance of participative, transformational development. These findings were utilised in the proposal for a relational praxis framework for community transformation. / AFRIKAANSE OPSOMMING: Bykans twee dekades na afloop van die demokratiese verkiesing in 1994 is daar steeds vele Suid Afrikaners wat daagliks blootgestel is aan die uitdaging om te oorleef te midde van voortgesette armoede, ongelykheid, geweld en werkloosheid – hoofsaaklik vanwee die regering se onvermoë om die uitdagings met betrekking tot sosio-ekonomiese realiteite die hoof te bied. Dit is in hierdie konteks van persoonlike probleme wat oorvloei na die arena van openbare vraagstukke (Sacco, 1999:3) dat die navorser die volgende vrae stel: Watter alternatiewe, tans onontginde, bronne is daar wat aangewend kan word om hierdie knelpunte die hoof te bied? Hoe kan praktisyns (binne die ontwikkelingsterrein) konstruktief bydra tot hierdie proses? ‘n Voorlopige literatuurstudie het daarop gedui dat spiritualiteit (van individue en gemeenskappe) een so ‘n potensiele bron van onontginde energie en potensiaal is. Indien daar binne die verband van gemeenskapsontwikkeling op die spirituele dimensie gefokus word, mag dit van ontskatbare waarde wees om mense binne gemeenskappe te help om hulle innerlike sterktes en kennis ten volle te ontwikkel. In praktyk sal dit vereis dat praktisyns die potensiaal van die spirituele dimensie erken en oop is daarvoor om spiritualteit as dimensie van gemeenskapsontwikkeling binne ‘n kreatiewe, navorsingsgefundeerde deelnemede benadering te integreer (cf. Weyers, 1991:130–149; Ife, 1998:xiv). In die lig daarvan dat daar, veral binne die dissipiline van maatskaplike werk, tot op hede min navorsing gedoen is oor die insluiting van spiritualiteit as dimensie van gemeenskapsontwikkeling en -praktyke (Ver Beek, 2003:31), is geargumenteer dat ‘n inter-dissipliere benadering, met die insluiting van die dissiplines van (1) maatskaplike werk gemeenskapsonwikkeling, (2) spiritualiteit en (3) praktiese teologie die daarstel van ‘n geskikte teoretiese raamwerk sal moontlik maak. Aangesien praktiese teologie beide die dissiplines van spiritualiteit en gemeenskapsontwikkeling erken as basis vir die praxis-fokus op armoede en sosiale geregtigheid en bevryding, is daar van die standpunt uitgegaan dat die dissipiline van praktiese teologie die geskikte die ruimte vir die ontwikkeling van ‘n geïntegreerde raamwerk vir gemeenskapsontwikkeling is. Die doel van die studie was drieledig: - Om ‘n multi-vlakkige teoretiese konstruk tussen die drie dissiplines van maatskaplike werk, spiritualteit en gemeenskapsontwikkeling daar te stel. - Om ondersoek in te stel na die praktyk van transformering van mense en gemeenskappe deur die inkorporering van ‘n spirituele dimensie in ‘n geïntegreerde gemeenskapsonwikkelingsbenadering. - Om ‘n praxis raamwerk voor te stel vir die inkorporering van spiritualiteit in gemeenskapsontwikkeling. Die inter-dissilinêre aksie navorsingsontwerp het bestaan uit verskeie siklusse wat ‘n voorlopige en diepte literatuurstudie en veldnavorsing behels het. Die veldnavorsing het ingesluit: ‘in situ’ besoeke aan die onderskeie gemeenskappe (wat deur die teikengroeplede verteenwoordig is); ‘n ‘retreat’ vir elke groep; ‘n reeks kapasiteitsbousessies en die ontwikkeling van twee gemeenskapsprojekte voorspruitend uit die navorsing. Die in-diepte literstuurstudie het gefokus op die integrering van spiritualiteit, transformering en gemeenskapsontwikkeling binne die dissiplines van maatkaplike werk en praktiese teologie. Die bevindinge van beide die veldwerk en die literatuurstudie het daarop gedui dat spiritualiteit ‘n bron van hoop en oorlewing is, dat dit tot ’n baie groot mate ‘n positiewe rol in die teikengemeenskappe speel en dat dit as ‘n bron van versterking en vernuwing vir individue en gemeenskappe kan dien. Die sentraliteit van verhoudings en transformasie was ander sleutelbevindinge, asook die fokus op ‘n totale wegkeer van tradisionele hierargiese benaderings na voetsoolvlak verteenwoordiging en inspraak ten einde die potensiële interverwantskappe tussen God, mense en die skepping as die kern van deelnemende transformerende gemeenskapsontwikkeling te kan erken en benut. Hierdie bevindinge is as riglyne vir die voorgestelde relasionele praxis raamwerk vir geïntegreerde gemeenskapstransformering gebruik.

Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This study investigates the relevance of Pastoral Caregivers (PCGs) in the Nigerian hospital context from a pastoral theological perspective. It argues that illness is a reality that confronts all humanity at certain times. It brings untold pain and suffering to the afflicted, physically, emotionally, psychologically and spiritually. As such, wholeness and health are some of the most important concerns of Nigerians and the global community as demonstrated by the Millennium Development Goals (MDGs) of the United Nations (UN). The Nigerian quest for wholeness is a search for meaning, significance, and purpose in life especially in illness, pain and suffering. This search involves questions about God’s involvement in suffering. For this reason, illness comprises a complex reality that defies easy remedy. However, affected persons often seek remedy in the hospital. But research shows that the medical model, despite its benefits, has limited capacity to fulfil the human quest for meaning. Also, the Draft Health Policy for Nigeria (DHPN) (2005:np) and National Strategic Health Development Plan (NSHDP) 2010-2015 (2010:5) has also stated that the health system of Nigeria is poor and Nigeria is not “on track towards significant improvement in meeting the health expectation of its people inclusive of achieving the health MDGs” (NSHDP 2010:10). However, the NSHDP 2010-2015 (2010:11) has also stated that a purposeful reform of the national healthcare delivery system is necessary for strengthening the weak and fragile national health delivery system and improving its performance towards achieving quality caregiving and quality of life. In line with these Ministry of Health reform plans, this study argues that such healthcare reforms should necessarily include pastoral caregivers (PCGs) as valuable and a necessary human resource for health, partnership for health and research. Religion and spirituality (the domain of pastoral care) have been put forward as best responding to many people’s quest for meaning. Consequently, this research has employed a practical theological methodology. Within this methodology a postfoundationalist paradigm according to Park (2010) has been utilised. In this regard, the structure of the chapters is aligned with the four tasks of practical theology as proposed by Osmer (2008). It further utilised relevant literature in the fields of theology, medicine and other social sciences from within Nigeria, Africa and beyond. It has been argued that the absence of meaningful pastoral care dimension is a significant weakness of the medical model as practised in Nigeria. It is inconsistent with the promotion of the health of patients and the community which the Nigerian Code of Medical Ethics (2004) articulates as the goal of medicine in Nigeria. It is also inconsistent with the holistic view of Nigerians on illness. Additionally, it is not consistent with the National Policy on Private Partnership for Health in Nigeria (NPPPHN) (2005) declaration that “alternative health providers, whose practices are of proven value, shall be encouraged and supported as frontline of health care provision for many people”. As the above Nigerian policies on health suggest – and this is also the position of this study – illness demands a holistic and multidisciplinary approach to combat it. This study has established that pastoral care embodies a vision of wholeness which resonates with the Nigerian holistic view of life whose practices are of proven value. Therefore, the inclusion of the PCG with a holistic theological approach into Nigerian hospital care could contribute to holistic and quality care of patients in hospitals. They could contribute towards the implantation of the NSHDP 2010-2015. This study is strongly motivated by the fact that human beings are made in the image of God and deserve love, respect for their values and desires, and dignity especially in the face of illness and suffering. Therefore, it recommends that hospitals and clinics in Nigeria should of necessity include PCGs in their hospitals and on their clinical team, as well as provide basic training for all members of the medical team in the pastoral assessment of patients. / AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die relevansie van pastorale versorgers (PV’s) in die Nigeriese hospitaalkonteks vanuit ’n pastoraal-teologiese perspektief. Daar word geargumenteer dat siekte ’n realiteit is wat die hele mensdom op bepaalde tye affekteer. Dit veroorsaak ongekende pyn en lyding vir die sieke, hetsy fisies, emosioneel, sielkundig of geestelik. Gevolglik is heelheid en gesondheid van die belangrikste oorwegings vir Nigeriërs, asook die globale gemeenskap, soos duidelik blyk uit die Verenigde Nasies se Millenniumontwikkelingsdoelwitte. Die Nigeriese strewe na heelheid is ’n soeke na betekenis, belangrikheid en sin in die lewe, veral in tye van siekte, pyn en lyding. Hierdie soeke betrek ook vrae oor God se rol in lyding. Om hierdie rede behels siekte ’n komplekse realiteit waarvoor daar geen maklike oplossing is nie. Siekes soek egter oplossings in die hospitaal. Navorsing bewys desnieteenstaande dat die mediese model, ten spyte van die voordele daarvan, beperkte kapasiteit het om die menslike soeke na betekenis te vervul. Nigerië se konsep-gesondheidsbeleid, die Draft Health Policy for Nigeria, of DHPN, (2005) en strategiese gesondheidsontwikkelingsplan, die National Strategic Health Development Plan, of NSHDP 2010-2015, (2010:5) stel dit verder dat die gesondheidstelsel in Nigerië swak is en dat die land nie op koers is na beduidende verbeterings in die voldoening aan die gesondheidsvereistes van sy mense gedagtig aan die gesondheidsbepalings van die Millennium-ontwikkelingsdoelwitte nie (NSHDP 2010:10). Die NSHDP 2010-2015 (2010:11) stel dit ook dat ’n doelmatige hervorming van die nasionale gesondheidsorgvoorsieningstelsel nodig is om die swak en breekbare nasionale gesondheidsvoorsieningstelsel te versterk en die werking daarvan te verbeter ten einde gehaltesorg en lewensgehalte te verseker. In lyn met die hervormingsplanne van die gesondheidsministerie, stel hierdie studie dit dat sodanige gesondheidsorghervormings noodwendig PV’s moet insluit as waardevolle en noodsaaklike menslike hulpbron vir gesondheid en vennootskap vir gesondheid en navorsing. Religie en spiritualiteit (die domein van pastorale sorg) is al gestel as uiters geskikte respons op mense se soeke na betekenis. Gevolglik het die navorsing ’n praktiese teologiese metodologie gebruik. Binne hierdie metodologie is gebruik gemaak van ’n post-fondamentalistiese paradigma volgens Park (2010). In hierdie verband is die struktuur van die hoofstukke belyn met die vier take van praktiese teologie soos voorgestel deur Osmer (2009). Verder word gebruik gemaak van relevante literatuur in die teologie, mediese wetenskap en sosiale wetenskappe van binne Nigerië, Afrika en verder. Dit word gestel dat die afwesigheid van ’n betekenisvolle pastoralesorgdimensie ’n beduidende swakheid is van die heersende mediese model wat in Nigerië geld. Dit is nie in pas met die bevordering van die gesondheid van pasiënte en die gemeenskap wat gestel word as die doel van die mediese wetenskap in Nigerië volgens die Nigeriese kode vir mediese etiek (2004) nie. Dit is ook nie in pas met Nigeriërs se holistiese beskouing van siekte nie. Verder is dit nie in pas met die nasionale beleid oor privaat gesonheidsvennootskappe in Nigerië, die National Policy on Private Partnership for Health in Nigeria, of NPPPHN (2005) nie, waarin dit gestel word dat alternatiewe gesondheidsverskaffers wie se praktyke as waardevol bewys is, aangemoedig en ondersteun sal word as voorste linie van gesondheidsorgverskaffing aan baie mense. Soos die bogenoemde Nigeriese beleide oor gesondheid voorhou – en dit is ook die posisie van hierdie studie – vereis siekte ’n holistiese en multidissiplinêre benadering om dit te beveg. Hierdie studie het bevestig dat pastorale sorg ’n visie van heelheid vergestalt wat resoneer met die Nigeriese holistiese siening van die lewe, waarvan die praktyke se waarde reeds bewys is. Die insluiting van die PV met ’n holistiese teologiese benadering by Nigeriese hospitaalsorg kan bydra tot holistiese en gehaltesorg vir pasiënte in hospitale. Dit kan bydra tot die vestiging van die NSHDP 2010-2015. Die studie word sterk gemotiveer deur die feit dat mense in die beeld van God gemaak is en liefde, respek vir hulle waardes en behoeftes en waardigheid verdien, veral in die aangesig van siekte en lyding. Hier word dus voorgestel dat hospitale en klinieke in Nigerië noodwendig PV’s in hulle hospitale en by hulle kliniese spanne moet insluit, en verder basiese opleiding in die pastorale assessering van pasiënte vir alle lede van die mediese span moet verskaf.

Thesis (D. Th.)--University of Stellenbosch, 2003. / ENGLISH ABSTRACT: This study deals with Christian revival and specifically Christian revival in the Presbyterian Church of Thailand. Above all, it is an in-depth ecclesiological analysis and evaluation of the Thai revival through John Sung’s campaigns of 1938-1939. This is a first attempt to examine this revival from a holistic point of view. Between 1900 and 1941, missionary work in Thailand was carried on almost exclusively by missionaries of the American Presbyterian Mission (APM), and the revival was confined to the Church of Christ in Thailand (CCT) with which the missionaries were involved. The APM missionaries’ theology of revival can be understood by surveying the theological controversy over revival within the American Presbyterian Churches. There is a remarkable resemblance between the problems of the Old-New Side split of 1741 in American Presbyterianism and the Thai revival of 1938-1939. The same problems, of ministerial qualifications, differing understandings of the nature of true revival, and the essence of faith, reoccurred two hundred years later in Thailand. The historical, socio-cultural, religious, and political situation in Thailand played an important role in the reception of the gospel among the Thai, as well as in the results of John Sung’s campaigns. This is why the fruit of his ministry was meagre compared to the results of his work in other Southeast Asian countries, even though the campaigns resulted in the greatest revival movement Thailand had yet experienced. John Sung (1901-1944), the greatest evangelist China has ever known, was conservative in his theology. His theology of revival was coincident with Old School American Presbyterianism, but some aspects of his evangelistic methods were identical with those of the New School. Despite his errors, God used him mightily for the Thai church. Forerunners of the revival movement prepared the ground for John Sung’s Thai campaigns. Even though his itinerant ministry was conducted for only six weeks in 1938 and two months in 1939, there was a genuine spiritual revival, as is reflected in general church history, following the phenomena of conviction of sin and repentance, with restored worship and faith in God’s Word, and eagerness for evangelism. The revival had positive and negative results. Nevertheless, the Thai church was prepared for the test of the nationalistic Buddhist movement of 1940-1941 and the people were equipped for the hardships of the Second World War. By using the WestminsterConfession of Faith as a criterion for an ecclesiological evaluation of the campaigns, it is shown that John Sung did not instigate division within the church, even though his followers tried to set themselves apart. But his criticism of the missionaries and Thai church leaders disrupted the work of the officers of the church. When the Thai supporters of the campaigns, out of their hunger for God’s Word, asked for a Bible College to be established, the leaders of the APM, due to their own limitations, rejected the suggestion. In the end the APM and the CCT lost a golden opportunity for church growth. The most important reason was that neither could work in close cooperation with the other. The central issue now is whether the Thai church can learn from the lessons of the past. / AFRIKAANSE OPSOMMING: Hierdie studie handel oor Christelike herlewing en spesifiek Christelike herlewing in die Presbiteriaanse Kerk van Thailand. Bowenal is dit 'n grondige ekklesiologiese analise en evaluering van die herlewing wat in Thailand deur John Sung se veldtogte in 1938 en 1939 teweeggebring is. Dit is 'n eerste poging om die herlewing vanuit 'n holistiese oogpunt te bestudeer. Tussen 1900 en 1941 is sendingwerk in Thailand feitlik uitsluitlik deur sendelinge van die Amerikaanse Presbiteriaanse Sending (APS) onderneem, en die herlewing was beperk tot die Kerk van Christus in Thailand (KCT) waarin hierdie sendelinge werksaam was. Die APS-sendelinge se herlewingsteologie is begrypbaar wanneer ons die teologiese twispunte oor herlewing binne die Amerikaanse Presbiteriaanse Kerke bestudeer. Daar is merkwaardige ooreenstemming tussen die skeuring van 1741 tussen die Ou en Nuwe Bedeling in Amerikaanse Presbiterianisme en die herlewing van 1938-1939 in Thailand. Dieselfde probleme, te wete die kwalifikasies van bedienaars, verskille in die verstaan van die aard van ware herlewing en die wese van geloof, het twee honderd jaar later ook in Thailand opgeduik. Die historiese, sosio-kulturele en politieke situasie in Thailand het 'n belangrike rol gespeel in die ontvanklikheid vir die evangelie onder die Thai, sowel as in die resultate van John Sung se veldtogte. Dit is hoekom die vrug van sy bediening skamel was in vergelyking met die resultate van sy werk in ander Suidoos-Asiatiese lande, alhoewel die veldtogte wel gelei het tot die grootste herlewingsbeweging wat Thailand ooit beleef het. John Sung (1901-1944), die grootste evangelis wat China ooit geken het, het 'n konserwatiewe teologie beoefen. Sy herlewingsteologie het saamgeval met die Ou Skool van Amerikaanse Presbiterianisme, maar sommige aspekte van sy evangelisasiemetodes was identies aan dié van die Nuwe Skool. Ten spyte van sy foute, het God hom kragtig gebruik in diens van die kerk in Thailand. Voorlopers van die herlewingsbeweging het die land vir John Sung se veldtogte in Thailand voorberei. Alhoewel sy rondreisende bediening slegs oor ses weke in 1938 en twee maande in 1939 gestrek het, was daar 'n ware geestelike herlewing soortgelyk aan wat in die algemene kerkgeskiedenis weerspieël word, wat gevolg het op 'n oortuiging van sonde en inkeer, met hernude aanbidding en geloof in die Woord van God en evangelisasie-ywer. Die herlewing het positiewe sowel as negatiewe gevolge gehad. Dit het nogtans die kerk in Thailand voorberei vir die toets van die nasionalistiese Boeddhistiese beweging van 1940-1941 en het mense toegerusvir die swaarkry van die Tweede Wêreldoorlog. Aan die hand van die Geloofsbelydenis van Westminster as 'n kriterium vir die ekklesiologiese evaluering van John Sung se veldtogte, word getoon dat hy nie verdeeldheid in die kerk aangespoor het nie, alhoewel sy volgelinge probeer het om hulself af te sonder. Sy kritiek op die sendelinge en kerkleiers in die kerk het egter die werk van die kerkbeamptes ontwrig. Toe die Thailandse ondersteuners van die veldtogte uit hul honger na die Woord van God die oprigting van 'n Bybelkollege versoek het, het die leiers van die APS die voorstel vanweë hul eie tekortkominge van die hand gewys. So het die APS en die KCT 'n gulde geleentheid vir kerkgroei verloor. Die vernaamste rede hiervoor was die onvermoë van beide om met mekaar saam te werk. Tans is die sentrale vraagstuk of die kerk in Thailand uit die lesse van die verlede kan leer.

Thesis (DTh)--Stellenbosch University, 2000. / ENGLISH ABSTRACT: Nineteenth century Presbyterian witness in South Africa provides us with a wonderful testimony of close work relationships between ministers that served independent colonial congregations and missionaries in native mission stations. However, these relationships remained good as long as these two streams of Presbyterianism were kept separate. Attempts to form one Church failed resulting to the formation of the Presbyterian Church in South Africa, a coming together of some mission and colonial congregations, in 1897. The majority of mission congregations stayed out of this union and formed themselves into the Bantu Presbyterian Church in 1923. From the beginning of the twentieth century the Ecumenical Movement posed a challenge to the world church, condemning her inability to live as the Body of Christ and as God's one big family. South Africa witnessed a deeper polarization of society through the rise of divisive nationalist ideas among Africans and Europeans. Churches did not escape this wave of thought. They also could not ignore the challenge by the World Council of Churches. Unity talks started just after 1923 and took a serious turn in 1959 under the heat of South Africa's racist policies. In the same year a Committee on Union Negotiations was appointed by both Churches. It had become very clear that a divided witness was a mockery of Presbyterian witness as well as of Christian witness in general. This was evident in continued conflict in areas where work overlapped. Africans in both Churches did not understand why there were two Presbyterian Churches. They changed Churches as it suited them sometimes to avoid disciplinary action. Whilst there was a desire to have the two Churches unite problems relating to,: 1. the laws of the land, the legal policy of the Government, that of separate development and an un-Christ-like attitude of Whites towards blacks weighed heavily in the minds of most people. 2. a distorted Christian understanding of the members of both Churches as the Body of Christ due to lack of theological reflection, 3. suspicion and mistrust of each other 4. and an inadequate or total lack of information on unity negotiations with decisions only at the top with very little or no input from most congregations derailed all attempts on union. There were genuine fears on both sides. Blacks had learnt never to trust white people. These negotiations came to an end in 1973 with the Presbyterian Church of Southern Africa voting in favour and the Bantu Presbyterian Church against. In 1994 another attempt was made. This time the laws of .the land had changed, Both Churches had come to accept the need to come together. Past hurts were addressed and this led to the formation of the Uniting Presbyterian Church in Southern Africa on the 26th September 1999. It is still not too late. We can still help make this union have real meaning to most people at grass root level. We must help people develop trust, create a strong theological base and mobilize them around a better understanding of the church. / AFRIKAANSE OPSOMMING: Negentiende eeuse Presbiteriaanse getuienis in Suid-Afrika verskaf aan ons 'n wonderlike getuienis van noue werksverhoudings tussen predikante, wat onafhanklike van koloniale gemeentes gedien het, en sendelinge wat die inheemse bevolking vanuit sendingstasies bedien het. Hierdie verhouding het goed gewerk solank as wat die twee Presbiteriaanse strome apart gehou is. Pogings om een kerk te vorm het misluk en aanleiding gegee tot die stigting van die Presbiteriaanse Kerk van Suid-Afrika deur die samevoeging van 'n aantal sendingstasies en koloniale gemeentes in 1897. Die meerderheid sendinggemeentes het egter buite hierdie kerkeenheid gebly en hulleself gedurende 1923 georganiseer as die "Bantu Presbyterian Chuch". Sedert die begin van die twintigste eeu het die Ekumeniese Beweging 'n uitdaging aan die Wereldkerk gerig deur haar onverrnoe tot uitlewing van "die liggaam van Christus" en "God se groot familie" te veroordeel. Suid-Afrika is verder gepolariseer deur die opkoms van verdelende nasionalistiese idees tussen die Swart en Wit gedeeltes van die bevolking. Die Kerke het nie ontsnap aan hierdie kennisgolf nie en hulle kon ook nie die uitdaging van die Wereldraad van Kerke ignoreer nie. Versoeningsgesprekke het net na 1923 begin en In ernstige wending in 1959 geneem veral as gevolg van Suid-Afrika se toenemende rassistiese beleidsrigtings. In dieselfde jaar is In Komitee van Eenheidsonderhandeling deur beide Kerke aangestel. Dit was duidelik dat die verdeelde geestelike uitlewing In bespotting van beide Presbiteriaanse sowel as Christelike getuienis gemaak het. Daar was volgehoue konflik binne areas waar werk oorvleuel het en Swartmense het nie verstaan waarom daar twee Presbiteriaanse Kerke was nie. Hulle het dan ook na willekeur van Kerk verander ten einde dissiplinere stappe te voorkom. Alhoewel daar 'n begeerte vir die vereniging van die twee kerke was is dit ernstig belemmer deur o.a.: 1. Die wette van die land, die regsbeleid van die Regering, afsonderlike ontwikkeling en In on-christelike houding van Blankes teenoor Swartes. 2. 'n Verwronge begrip van die Kerk (as Liggaam van Christus) onder gemeentelede, hoofsaaklik as gevolg van 'n gebrek aan teologiese refleksie. 3. Agterdog en wantroue en 4. 'n onvoldoende of selfs totale gebrek aan inligting oor eenheidsonderhandelings. Besluite is slegs in die topstruktuur geneem en daar was weinig of geen insette van die afsonderlike gemeentes nie. Bogenoemde faktore het aile pogings tot eenheid ontspoor, daar was werklike vrese aan beide kante en Swartes het 'n totale wantroue in Blankes ontwikkel. Die onderhandeling het in 1973 tot 'n einde gekom toe die Presbiteriaanse Kerk van Suidelike Afrika ten gunste van en die "Bantu Presbyterian Church" teen eenwording gestem het. 'n Verdere poging tot eenwording is in 1994 aangewend. Teen hierdie tyd was die landswette reeds gewysig en beide Kerke het die onderlinge behoefte aan mekaar besef. Verskille van die verled~ is aangespreek en die "United Presbyterian Church in South Africa" is op 26 September 1999 gestig. Hierdie eenwording was nie te laat nie en dit kan werklike betekenis vir mense op grondvlak he. Mense moet egter gehelp word om vertroue te ontwikkel, In sterk teologiese basis moet ontwikkel word en hulle moet gemobiliseer word tot 'n beter begrip van die kerk.

Assignment (MDiv)--University of Stellenbosch, 2007. / ENGLISH ABSTRACT: Christians differ on various issues, among others, on dogmatic and ethical cases. Specifically, they differ on the will of God. However, a question which confronts Christians, is that their own interpretation of the will of God, often differs from that of other Christians. Christians still differ about the baptism. Churches that accept the baptism of a child and churches that accept re-baptism, offer differ which baptism what the real baptism is. Even though people differ on which form of baptism the real one is, it is important to understand the true meaning attached to the baptism. It is also important that a person has a good attitude when they differ from others about baptism. Toleration and embracement can help one to settle difference about baptism in a constructive manner. Toleration is described as the best solution when people find themselves in conflicting. Christians usually propose this as a compromise when they differ and in doing so, bring peace within a conflicting circumstance. Trust is important and patience also includes a minimal level of trust. Embracement requires that action takes place. It is a manner of expression to open yourself unto other and also welcome them. God wants more for his people than for them to live a unhappy life. God enjoy us and wants to enjoy communion with us. It can therefore be seen as one of the reasons why it is important that Christians should embrace each other when they differ does not turn into a dispute. When embracement and toleration is required, in certain situations, where people differ, reconciliation plays an important role. Communication is an integral part in the reconciliation process. Reconciliation is also important because it repair the relationship between God and man. / AFRIKAANSE OPSOMMING: Christene verskil oor talle sake, onder andere oor leerstellige en etiese sake. Hulle verskil spesifiek oor die wil van God. ‘n Probleem waarmee Christene egter gekonfronteer word, is dat hul eie interpretasie van wat die wil van God in konkrete situasies is, dikwels verskil van dié van ander Christene. Christene verskil nog altyd oor die doop. Die kerke wat die kinderdoop aanvaar en die kerke wat die herdoop aanvaar, verskil oor watter doop die regte doop is. Al verskil mense oor watter vorme van die doop die regte doop is, is dit belangrik om die ryk betekenis wat aan die doop geheg word, te verstaan. Dit is ook belangrik dat ‘n mens ‘n goeie gesindheid moet het, wanneer jy met ander oor die doop verskil. Toleransie en omarming kan ons help om verskille oor die doop op ‘n konstruktiewe wyse te hanteer. Toleransie word beskryf as die beste oplossing wanneer mense in konflik is. Dit is gewoonlik ook die uitweg wat Christene voorstel wanneer hulle verskil, om sodoende die vrede te kan bring tussen mense wanneer hulle in konflik is. Vertroue is belangrik en verdraagsaamheid betrek 'n minimale vlak van vertroue. Omarming vra dat aksie moet plaasvind. Omarming is 'n manier van uitdrukking om jouself vir ander te gee en ook die ander te verwelkom. God wil baie meer vir sy mense hê as om 'n ongelukkige lewe te leef. God geniet ons en wil gemeenskap met ons hê. Dit kan dus as een van die redes gesien word hoekom dit belangrik is dat Christene mekaar moet omarm wanneer hulle verskille het, sodat die verskille nie geskille word nie. Wanneer omarming en verdraagsaamheid vereis word, in situasies waar mense verskil, speel versoening 'n belangrike rol. Kommunikasie is belangrik in die proses van versoening. Versoening is ook belangrik omdat dit die verhouding tussen God en mens herstel.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This study describes and analyses the problem of termination of pregnancy, with special attention to its prevalence in Kenya, where more than seven hundred abortions are performed daily on girls between fifteen and seventeen years of age. Although pregnancy termination is illegal in Kenya, its practice goes on in the rural villages, in homes, in urban streets and in private clinics. The research focuses on the ethical quest for human dignity in the context of the church’s response to the challenge of termination of pregnancy. It examines the perceptions and attitudes of various cadres of Christians, such as church ministers, doctors and lawyers, towards the problem. The study has been mainly through literature review of books, journals, magazines and newspapers, as well as through structured interviews and focus group discussions in Kisumu County of Kenya. Various viewpoints have been discussed and analysed with regard to the problem. The research proposes Martin Benjamin’s ethical theory of compromise as the most suitable means by which the church in Kenya can approach the challenge of termination of pregnancy. The theory finds support from Norman Geisler’s theory of graded absolutism as well as from a biblical analysis. Through the compromise theory, the research proposes that the church should lead in public advocacy for legalising pregnancy termination within the first six weeks of pregnancy in order to deal with pregnancies arising out of rape and incest. Findings from structured interviews and focused group discussions support the current legal framework that prohibits pregnancy termination, but reveal a desire for change in the way the church deals with members who get unplanned pregnancies and those who terminate the same. The research suggests, in addition, that the church’s role should emphasize counselling, teaching and pastoral care, rather than ex-communication and public rebuke. The church should avoid activism which seeks to keep abortion illegal at the expense of numerous Kenyans who do not necessarily submit to the church’s position. Within the church, and among those whom the church seeks to convert, the researcher upholds the church’s teaching of chastity and abstinence as the most effective preventive measures against abortion. The thesis proposes these measures as the means to ensuring human dignity within the church in relation to the ethical challenge of termination of pregnancy. / AFRIKAANSE OPSOMMING: Hierdie studie beskryf en ontleed die probleem van die beëindiging van swangerskap, met spesiale aandag aan die voorkoms daarvan in Kenia, waar meer as sewe-honderd aborsies daagliks uitgevoer word op meisies tussen vyftien en sewentien jaar oud. Hoewel swangerskap-beëindiging onwettig is in Kenia, vind dit steeds plaas in die plattelandse dorpies, in huise, in stedelike strate en in private klinieke. Die navorsing fokus op die etiese strewe na menswaardigheid in die lig van die kerk se reaksie op die uitdaging van die beëindiging van swangerskap. Dit ondersoek die persepsies en houdings van verskillende kaders van Christene, soos predikante, dokters en prokureurs, ten opsigte van die probleem. Die studie is hoofsaaklik gedoen deur ‘n literatuuroorsig van boeke, artikels, koerante en tydskrifte, sowel as deur middel van gestruktureerde onderhoude en fokus-groep besprekings in die distrik van Kisumu, Kenia. Verskillende standpunte word bespreek en ontleed met betrekking tot die probleem. Die navorsing stel Martin Benjamin se etiese teorie van kompromie voor as die mees geskikte manier waarop die kerk in Kenia die uitdaging van die beëindiging van swangerskap kan benader. Die teorie word ondersteun deur Norman Geisler se teorie van gegradeerde absolutisme sowel as deur 'n Bybelse analise. Deur die kompromie-teorie stel die navorsing voor dat die kerk leiding moet neem in openbare voorspraak vir die wettiging van swangerskap-beëindiging binne die eerste ses weke van swangerskappe wat voortspruit uit verkragting en bloedskande. Bevindinge van gestruktureerde onderhoude en gefokusde groepbesprekings ondersteun die huidige regsraamwerk wat swangerskap-beëindiging verbied, maar openbaar 'n begeerte vir 'n verandering in die manier waarop die kerk optree teenoor lede wat onbepland swanger raak en diegene wat aborsies kry. Die navorsing dui verder daarop dat die kerk se rol eerder moet fokus op berading, onderrig en pastorale sorg, as op ekskommunikasie en openbare teregwysing. Die kerk moet aktivisme vermy wat poog om aborsie onwettig te hou ten koste van die talle Keniane wat hulle nie noodwendig aan die kerk onderwerp nie. Binne die kerk, en onder diegene wat die kerk wil bekeer, ondersteun die navorser die kerk se lering van kuisheid en onthouding as die mees doeltreffende voorkomende maatreëls teen aborsie. Die tesis stel hierdie maatreëls voor as middele om menswaardigheid, met betrekking tot die etiese uitdaging van die beëindiging van swangerskap, binne die kerk te verseker.