Spelling suggestions: "subject:"geloofsbelydenis"" "subject:"geloofsbelydenisse""
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Die sosiale konstruksie van geloofsontwikkeling by `n groep katkisante / The social construction of faith development with a group of young peopleNaude, Christo 03 1900 (has links)
Ten spyte daarvan dat die meeste skoolgaande jongmense in die Ned Geref Kerk kategese deurloop, en self in die finale jaar van kategese, word daar nie veel aandag aan lewenstories van die katkisante geskenk nie.
Hierdie studie oor geloofsontwikkeling by `n groep katkisante word gedoen vanuit pastoraal teologiese perspektief en `n sosiale konstruksieteorie diskoers. Oor `n tydperk van `n jaar is daar deur middel van kwalitatiewe navorsing `n proses gevolg met `n finalejaarsgroep van nege-en-twintig katkisante met die doel om geloofsontwikkeling te laat plaasvind, deur aandag aan hulle geloofsverhale te gee met die oog op die skryf van `n eie geloofsbelydenis. Na die tyd is oor die proses gereflekteer. Drie aspekte het die studie gerig.
Die konteks waarbinne die studie plaasgevind het, wat bestaan uit die gemeente, breër samelewing, paradigmas, verbande en verhoudinge waarbinne die proses plaasgevind het.
Die inhoud van die kategese, wat deelnemend gekonstrueer was.
Die groep van nege-en-twintig jongmense wat met finalejaarkategese besig was, word binne konteks betrek by deelnemende pastorale kategese.
My metode was om binne die gemeente, in die kategese, `n ruimte te skep waarbinne die katkisante deelnemend die kategetiese proses gekonstrueer het. Sodoende sou die klem op deelname val wat die hooffokus van die studie is. Die aandag wat daar aan die katkisante se lewensverhale gegee word maak die narratiewe diskoers relevant vir hierdie studie.
Kategese binne hierdie studie het 'n deelnemende karakter. Die volgende benaderings het die deelnemende karakter ondersteun.
Die kategesepraktyk skuif na `n pastorale benadering.
Die leerinhoude se klem verskuif na verhoudings.
Die kategetiese inhoud word sosiaal gekonstrueer.
Despite the fact that most youth from the Dutch Reformed Church are of school going age during their final year of catechism, insufficient attention is given to the life stories of these young people.
My research project on faith development with a group of young people involved in catechism was shaped by a pastoral theological perspective and a social constructionist discourse.
Over a period of a year a process of qualitative research was conducted with a group of twenty-nine young conformants. The aim was to encourage faith development by given attention to their faith stories with the intention for them to write their own confessions of faith. Afterwards the process was reflected on. The study was guided by three themes.
The context in which the study was conducted, consisted of the congregation, society at large, paradigms and relationships in which the process took place.
The context of the catechism was conducted is a participatory manner.
The third theme was the group of twenty-nine young people that participated in their final year of catechism in which the context of participatory pastoral catechism was focused on.
The approach that was followed, was create space within the congregation for catechism to be conducted in a participatory manner with the twenty-nine young participants. In this way participation which is the main focus of this study is accentuated. The attention to the life stories of these young people makes the narrative discourse relevant to the study.
Catechism according to this study has a participatory character that is supported by the following approaches.
The practice of catechism shifts to a pastoral approach.
The content of the catechism shifts to relationships.
The content of the catechism becomes socially constructed. / Practial Theology / D. Th. (Pastoral Therapy)
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Die sosiale konstruksie van geloofsontwikkeling by `n groep katkisante / The social construction of faith development with a group of young peopleNaude, Christo 03 1900 (has links)
Ten spyte daarvan dat die meeste skoolgaande jongmense in die Ned Geref Kerk kategese deurloop, en self in die finale jaar van kategese, word daar nie veel aandag aan lewenstories van die katkisante geskenk nie.
Hierdie studie oor geloofsontwikkeling by `n groep katkisante word gedoen vanuit pastoraal teologiese perspektief en `n sosiale konstruksieteorie diskoers. Oor `n tydperk van `n jaar is daar deur middel van kwalitatiewe navorsing `n proses gevolg met `n finalejaarsgroep van nege-en-twintig katkisante met die doel om geloofsontwikkeling te laat plaasvind, deur aandag aan hulle geloofsverhale te gee met die oog op die skryf van `n eie geloofsbelydenis. Na die tyd is oor die proses gereflekteer. Drie aspekte het die studie gerig.
Die konteks waarbinne die studie plaasgevind het, wat bestaan uit die gemeente, breër samelewing, paradigmas, verbande en verhoudinge waarbinne die proses plaasgevind het.
Die inhoud van die kategese, wat deelnemend gekonstrueer was.
Die groep van nege-en-twintig jongmense wat met finalejaarkategese besig was, word binne konteks betrek by deelnemende pastorale kategese.
My metode was om binne die gemeente, in die kategese, `n ruimte te skep waarbinne die katkisante deelnemend die kategetiese proses gekonstrueer het. Sodoende sou die klem op deelname val wat die hooffokus van die studie is. Die aandag wat daar aan die katkisante se lewensverhale gegee word maak die narratiewe diskoers relevant vir hierdie studie.
Kategese binne hierdie studie het 'n deelnemende karakter. Die volgende benaderings het die deelnemende karakter ondersteun.
Die kategesepraktyk skuif na `n pastorale benadering.
Die leerinhoude se klem verskuif na verhoudings.
Die kategetiese inhoud word sosiaal gekonstrueer.
Despite the fact that most youth from the Dutch Reformed Church are of school going age during their final year of catechism, insufficient attention is given to the life stories of these young people.
My research project on faith development with a group of young people involved in catechism was shaped by a pastoral theological perspective and a social constructionist discourse.
Over a period of a year a process of qualitative research was conducted with a group of twenty-nine young conformants. The aim was to encourage faith development by given attention to their faith stories with the intention for them to write their own confessions of faith. Afterwards the process was reflected on. The study was guided by three themes.
The context in which the study was conducted, consisted of the congregation, society at large, paradigms and relationships in which the process took place.
The context of the catechism was conducted is a participatory manner.
The third theme was the group of twenty-nine young people that participated in their final year of catechism in which the context of participatory pastoral catechism was focused on.
The approach that was followed, was create space within the congregation for catechism to be conducted in a participatory manner with the twenty-nine young participants. In this way participation which is the main focus of this study is accentuated. The attention to the life stories of these young people makes the narrative discourse relevant to the study.
Catechism according to this study has a participatory character that is supported by the following approaches.
The practice of catechism shifts to a pastoral approach.
The content of the catechism shifts to relationships.
The content of the catechism becomes socially constructed. / Practial Theology / D. Th. (Pastoral Therapy)
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Die roeping van Suid-Afrikaanse owerhede binne 'n grondwetlike demokrasie in die lig van artikel 36 van die Nederlandse Geloofsbelydenis / D.F. MullerMuller, Daniel Francois January 2010 (has links)
Reformed Christians utilise article 36 of the Belgic Confession (BC) to state
the Godly calling of civil authorities. This confession may however be in
conflict with the South African constitution. According to article 36 authorities
have, in accordance with the keeping of order, a duty concerning the removal
of false religion. The constitution guarantees everyone in South Africa
freedom of religion.
This study thus investigates the following stated problem: To what does God
call South-African authorities within the constitutional democracy in the light of
art. 36 and how can they fulfil this calling? The investigation has been
undertaken in line with the argument that the principals of art. 36 are not only
Biblical but should also still be used as a starting point to identify the calling of
South African authorities concerning the keeping of order as well as the
protection of the ministry of the Holy Word and the Christian life according to
this Word. The following three investigations were then launched:
* A dogmahistorical and theological-ethical investigation
Chapter 2 focuses on the context in which the BC originated. It was drafted to
convince Roman Catholic minded authorities to stop persecuting Reformed
Christians as they - in contrast with some revolutionary Anabaptists - wanted
to obey the government. Reformed Christians wanted to live according to the
Word (which requires obedience to the authorities). If the authorities protected
the ministry of the Word, peace and order would be promoted.
Chapter 3 explains art. 36. This explanation is complicated by the fact that the
article has been changed over time. In certain instances it has been
interpreted to mean that God, in light of the close bond between church and
state at that time, calls civil authorities to persecute heretics even with force.
The article however actually calls authorities to protect the ministry of the
Word and so doing support the removal of heresy. The article takes a narrow
view of the true form of the true religion. * A constitutional investigation
Chapter 4 describes the South African constitutional democracy as well as its
origin and indicates what (sometimes unrecognised) role the Reformed
tradition played in forging constitutional democracy. Subsequently the
fundamental values and forthcoming stipulations concerning the freedom of
conscience and religion are highlighted. Although authorities do not - in a
juridical sense - contend with what would be the true form of the true religion,
this study has found the constitutional values and forthcoming stipulations
broadly agree with Biblical principles. Yet South African authorities interpret
these values and stipulations in accordance with secularist / humanistic
beliefs.
* A contextual investigation
This final chapter investigates how well the current constitutional framework
enables (chapter 4) South African authorities to fulfil the calling (chapter 2 and
3).The final conclusion is that this framework does indeed enable these
authorities to fulfil the calling
by recognising, protecting and expanding
the fundamental values, freedoms and rights
which have been constitutionally entrenched
in order that every one has the space and opportunity to
utilise these rights and freedoms
to live according to the gospel of Jesus Christ
in all spheres of life
This task undoubtedly includes that the authorities should protect the ministry
of the Word by pertinently ensuring that churches have the opportunity to
minister the Word to everyone.
It has been found that authorities should preferably take up the attitude of the
active plural option towards religion as this option is most suitable for fulfilling
their calling. / Thesis (Ph.D. (Church and Dogma History))--North-West University, Potchefstroom Campus, 2011.
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Die roeping van Suid-Afrikaanse owerhede binne 'n grondwetlike demokrasie in die lig van artikel 36 van die Nederlandse Geloofsbelydenis / D.F. MullerMuller, Daniel Francois January 2010 (has links)
Reformed Christians utilise article 36 of the Belgic Confession (BC) to state
the Godly calling of civil authorities. This confession may however be in
conflict with the South African constitution. According to article 36 authorities
have, in accordance with the keeping of order, a duty concerning the removal
of false religion. The constitution guarantees everyone in South Africa
freedom of religion.
This study thus investigates the following stated problem: To what does God
call South-African authorities within the constitutional democracy in the light of
art. 36 and how can they fulfil this calling? The investigation has been
undertaken in line with the argument that the principals of art. 36 are not only
Biblical but should also still be used as a starting point to identify the calling of
South African authorities concerning the keeping of order as well as the
protection of the ministry of the Holy Word and the Christian life according to
this Word. The following three investigations were then launched:
* A dogmahistorical and theological-ethical investigation
Chapter 2 focuses on the context in which the BC originated. It was drafted to
convince Roman Catholic minded authorities to stop persecuting Reformed
Christians as they - in contrast with some revolutionary Anabaptists - wanted
to obey the government. Reformed Christians wanted to live according to the
Word (which requires obedience to the authorities). If the authorities protected
the ministry of the Word, peace and order would be promoted.
Chapter 3 explains art. 36. This explanation is complicated by the fact that the
article has been changed over time. In certain instances it has been
interpreted to mean that God, in light of the close bond between church and
state at that time, calls civil authorities to persecute heretics even with force.
The article however actually calls authorities to protect the ministry of the
Word and so doing support the removal of heresy. The article takes a narrow
view of the true form of the true religion. * A constitutional investigation
Chapter 4 describes the South African constitutional democracy as well as its
origin and indicates what (sometimes unrecognised) role the Reformed
tradition played in forging constitutional democracy. Subsequently the
fundamental values and forthcoming stipulations concerning the freedom of
conscience and religion are highlighted. Although authorities do not - in a
juridical sense - contend with what would be the true form of the true religion,
this study has found the constitutional values and forthcoming stipulations
broadly agree with Biblical principles. Yet South African authorities interpret
these values and stipulations in accordance with secularist / humanistic
beliefs.
* A contextual investigation
This final chapter investigates how well the current constitutional framework
enables (chapter 4) South African authorities to fulfil the calling (chapter 2 and
3).The final conclusion is that this framework does indeed enable these
authorities to fulfil the calling
by recognising, protecting and expanding
the fundamental values, freedoms and rights
which have been constitutionally entrenched
in order that every one has the space and opportunity to
utilise these rights and freedoms
to live according to the gospel of Jesus Christ
in all spheres of life
This task undoubtedly includes that the authorities should protect the ministry
of the Word by pertinently ensuring that churches have the opportunity to
minister the Word to everyone.
It has been found that authorities should preferably take up the attitude of the
active plural option towards religion as this option is most suitable for fulfilling
their calling. / Thesis (Ph.D. (Church and Dogma History))--North-West University, Potchefstroom Campus, 2011.
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