MTh, PU vir CHO, 1981

MTh, PU vir CHO, 1981

Text in Afrikaans This research paper has been prepared against a background of an apparent lack of symbols and rituals in Reformed services of worship. Chapter 1 deals with the importance of symbols and rituals in light of the demands of changing times. It has furthermore been suggested that the Dutch Reformed Church (“DRC”) has a particular problem with the use of symbols and rituals during the Easter Season. The central hypothesis has been formulated as follows: “In the Reformed liturgy it is necessary that the use of liturgical symbols and rituals be adapted to be presented in a way, meaningful and relevant in the world of churchgoers.” Chapter 2 describes the Practical Theological grounds on which the study is based. It has been demonstrated that Practical Theology is a theological science in its own right. The use of liturgy as a communications medium in the proclamation of the gospel allows liturgical symbols and rituals to claim their rightful place. The formulation of liturgical practice must also be determined by and within the background of the local religious community. The outcome of the study of relevant literature is set out in Chapter 3. The Reformed liturgical tradition, when adapted to the demands of changing times, allows for the use of liturgical symbols and rituals during the Easter Season in a concrete form. Liturgy, including all verbal and non verbal liturgical actions, finds its place as a communicative medium in evangelical services. The communications media of the 21st century serve as strong carriers for the formation of liturgy. The traditional Reformed liturgy is enriched by an amalgamated liturgy that is the result of a unique process based on the similar use of symbols and rituals by the various traditional religious groupings. Ritualism is the term used to describe liturgical acts. Symbols and rituals are used as the communication tools to translate the relevance of liturgy into modern life. The Easter Season, with its inherent Christian content, is an ideal opportunity for the use of ritualism. The liturgical symbols and rituals used during Easter must be based on sound Biblical and theological grounds and must be focused on God and the religious requirements of mankind. The maximum use of modern multimedia is necessary out of respect for the experience of the worshipper. The experiences and the senses of man, however, must be accessed under the guidance of the Holy Spirit. As the church is essentially outwardly directed, the <ib>missio Dei</ib> must play its rightful role in the formation of the liturgy. At the end of Chapter 3, a theological theory is put forward suggesting a new and unique proposal on the possible use of symbols and rituals in the Easter Season. Based on a questionnaire, in which the needs and attitudes of worshippers were tested empirically, Chapter 4 indicates that in general their needs are adequately catered for by the current liturgical practices of the Easter Season. However it has also been established that the people do not have a great need for physical symbolism and neither are they keen to become involved in the preparation for or delivery of worship services. Chapter 5 sets out the insights gained from the study of literature and the empirical investigation. It is indicated that the Reformed liturgy, enriched by other media, still has the ability to bring the message of the relevant Christian events of Easter into the world of the worshipper in a meaningful way. Ekserp Hierdie navorsing is gedoen teen die agtergrond van ‘n oënskynlike armoede aan simbole en rituele wat in die Gereformeerde erediens bestaan. In Hoofstuk 1 is die belangrikheid van simbole en rituele in die lig van die eise van veranderende tye, aangetoon. Daar is ook uitgewys dat daar in die NG Kerk ‘n probleem bestaan wat die gebruik van liturgiese simbole en rituele in die Paassiklus betref. Die sentrale hipotese is soos volg geformuleer: “In die Gereformeerde liturgie is dit noodsaaklik dat die gebruik van liturgiese simbole en rituele gedurende die Paassiklus aangepas word om die toepaslike Christusgebeure singewend te verkonkretiseer in die wêreld van erediensgangers”. In Hoofstuk 2 is die Prakties-teologiese vertrekpunte vir die studie beskryf. Daar is uitgewys dat Praktiese Teologie ‘n teologiese wetenskap is. Die liturgie as kommunikatiewe handeling in diens van die evangelie, bied die ruimte waarbinne liturgiese simbole en rituele tot hul reg kom. Die konteks waarin die plaaslike geloofsgemeenskap haarself bevind speel ‘n medebepalende rol in liturgievorming. Hoofstuk 3 dien as resultaat van die literatuurstudie. Die gebruik van liturgiese simbole en rituele in die Paassiklus kry konkreet gestalte in die Gereformeerde liturgiese tradisie met inagneming van die eise van veranderende tye. Liturgie vind plaas as kommunikatiewe handelinge in diens van die evangelie en sluit alle verbale en nieverbale liturgiese handelinge in. Een-en-twintigste eeuse kommunikasiemiddele dien as struktuurdraers vir liturgievorming. Verder verryk konvergensieliturgie die tradisionele Gereformeerde liturgie. Die term ‘samevoegingsliturgie’ is geskep as ‘n unieke proses waarvolgens liturgieë uit verskillende tradisiestrome ‘n sinergerende gebruik van simbole en rituele teweeg bring. Die term ritualiteit word gebruik as aanduiding van die liturgiese handelinge. Simbole en rituele dien as kommunikasiedraers wat mense in kontak met die werklikhede van die lewe bring. Die Paassiklus, met gepaardgaande Christusinhoude, vorm ‘n geskikte medium waarbinne ritualiteit gestalte kry. Liturgiese simbole en rituele in die Paassiklus moet Bybels teologies verantwoord wees. Dit moet gefokus wees op God en antropologies gerig wees. Omdat die ervaring van erediensgangers ernstig geneem word, moet die moderne multimedia maksimaal en konkreet ontgin word. Onder die leiding van die Heilige Gees moet erns gemaak word met die ervaring en sintuie van die mens. Omdat die kerk in wese ook gerig is na ‘buite’, moet die <bi>missio Dei in liturgievorming ‘n regmatige rol speel. Aan die einde van Hoofstuk 3 word ‘n teologiese teorie vir die gebruik van simbole en rituele in die Paassiklus beskryf en aangebied as ‘n besondere bydrae tot ‘n nuwe verstelde praktykteorie. In Hoofstuk 4 is die behoeftes en houdings van erediensgangers met behulp van ‘n vraelys empiries getoets en is bepaal dat daar oorwegend tevredenheid heers oor die bestaande liturgiese praktyke gedurende die Paassiklus. Daar is egter ook vasgestel dat mense nie groot behoefte het aan liggaamlikheid nie en nie begerig is om mee te werk aan die voorbereiding en aanbieding van eredienste nie. In Hoofstuk 5 is die insigte verkry uit die literatuurstudie en die empiriese ondersoek, beskryf. Verskeie verdere navorsingsmoontlikhede is uitgewys en daar is aangetoon dat die Gereformeerde liturgie, met verryking deur ander media, steeds oor die drakrag beskik om die toepaslike Christusgebeure in die Paassiklus singewend te verkonkretiseer in die wêreld van erdiensgangers. / Thesis (DD (PracticalTheology))--University of Pretoria, 2007. / Practical Theology / unrestricted

Hoofstuk een handel oor die worsteling van die NG Kerk om 'n dalende tendens in erediensbywoning die hoof te bied en die beste benadering te vind ten opsigte van vernuwing in die erediens, sodat ook mense wat nie deel van die kerk is nie, belang sal stel om eredienste by te woon. Die erediens is 'n byeenkoms waar mense op uitnodiging van God bymekaar kom, maar hoe moet sodanige byeenkomste ingerig word sodat mense dit werklik as 'n ontmoeting met God sal ervaar? Hoe belangrik is dit om 'n liturgiese orde in sodanige byeenkomste te volg en watter rol speel die reformatoriese liturgie om 'n ontmoeting tussen God en mens te fasiliteer? Wat moet in die proses van liturgiese vernuwing behou of laat vaar word? In hoofstuk twee word duidelikheid verkry of die reformatoriese liturgie inderdaad interensiek kommunikatief van aard is en of die erediensganger, deur middel van die liturgie, God al luisterende in die erediens kan ervaar. Die reformatoriese liturgie word vervolgens vanuit `n hermeneuties-kommunikatiewe handelingsteoretiese perspektief bespreek ten einde sekerheid te verkry dat God ook deur middel van die reformatoriese liturgie in die erediens aan die werk is. Die basis van die praktiese teologie is `n hermeneuties-kommunikatiewe praxis (Van der Ven 1990:47). Dit beteken dat die homiletiek ook vanuit `n hermeneutieskommunikatiewe perspektief verstaan kan word (Vos 1996:11-12). Hermeneutiek is die refleksie op die proses van die koms van God in sy Woord na die mens in sy situasie, waarin drie momente onderskei kan word: die verstaan (begrip), die verstaanbaar maak (verklaar) en die tot verstaan kom (toe-eien). Die hermeneutiese komponent van die praktiese teologie (Van der Ven 1990:54-55) word hier vir die homiletiek diensbaar gemaak. Hermeneutiek handel oor die verstaan van die Woord, die verstaanbaar maak daarvan binne die eie kultuur en die tot verstaan kom van die mens vir wie die heil bedoel is (Vos 1996:12). Dit moet as uitgangspunt dien wanneer besin word oor die aanbieding van die evangelie aan mense van `n nie-kerklike agtergrond sodat hulle in die erediens-gebeure gelei kan word tot `n ontmoeting met God en verlossing deur Jesus Christus. In hoofstuk drie word die herkoms van die huidige reformatoriese liturgie aan die orde gestel ten einde aan te toon hoe sterk die liturgie in die vroeë kerk gefunksioneer het en hoe dit deur die eeue gegroei het tot dit wat ons huidiglik in die reformatoriese tradisie ken. Dit sluit in besinning oor die betekenis van die begrip “liturgie” en die ontwikkeling daarvan in die byeenkomste van die volk van God. Dit sluit die orde waarin die erediens verloop in, maar is baie meer as net dit. Liturgie is die diens aan God wat telkens weer vorm aanneem in `n bepaalde erediens (Barnard 1981:52; Van der Ven 1990:48; Vos 1996c:150-151). In hoofstuk vier word die gespreksmatigheid van die liturgiese gebeure, insluitend die preek, ondersoek. Die taal van die liturgie word ondersoek op die basis van 'n keuse vir die dialogiese kommunikasieteorie. Dit is juis omdat die verskillende liturgiese elemente kommunikatief in die erediens funksioneer, dat elkeen belangrik is, met groot omsigtigheid aangewend moet word en nie sonder goeie rede weggelaat kan word gedurende 'n erediens nie. In hoofstuk vyf word gefokus op wat met die term “soeker sensitiewe eredienste” bedoel word. Hoe het die begrip deur die geskiedenis ontwikkel en hoe word dit in verskillende denominasies verstaan? Die Willow Creek Gemeente in Chicago, VSA, onder leiding van pastoor Bill Hybels, staan algemeen bekend as die baanbreker op die gebied van ‘seekerservices’ (Long 2001:7). In die konteks van die NG Kerk in Suid-Afrika is dit nodig om hiervan kennis te neem, aangesien die bevindings in Kerkspieël 2005 daarop wys dat erediensbywoning in die NG Kerk steeds aan die afneem is en daar toenemend afgewyk word van die tradisionele liturgiese inkleding van die liturgie. Sal `n soortgelyke benadering as dié van Willow Creek, in Suid-Afrika en spesifiek in die NG Kerk suksesvol wees om mense wat nie meer belangstel in lidmaatskap van `n kerk of die bywoning van eredienste nie, weer terug te bring? Bevat die “tradisionele gereformeerde liturgie” inherente eienskappe wat `n ontmoeting tussen God en mens in die erediens waarborg? In hoofstuk ses word aangetoon wat die belang van `n Bybels-gefundeerde liturgie in die fasilitering van `n ontmoeting tussen God en die soeker in die erediens is. `n Voorbeeld van so `n liturgie en preek word voorsien en terreine vir verdere navorsing op die gebied word vermeld. ENGLISH : Chapter one describes the struggle of the Dutch Reformed Church to curb a decline in church attendance and to find the best approach towards shaping the worship service in order to attract churchmembers as well as the “unchurched.” In the worship service people come together because God has invited them, but how should such a meeting be structured so that people would experience it as a meeting with God? How important is a liturgical order in such meetings and what is the role of reformed liturgy in order to facilitate a meeting between God and man in the worship service? What should be kept and what should be discarded in the process of liturgical reformation? Chapter two seeks to clarify whether reformed liturgy is in fact essentialy communicative and if those attending a worship service can experience God in the liturgy by listening to all that is happening during the service. The reformed liturgy is thus researched from a hermeneuticalcommunicative acting theory perspective in order to determine whether God is indeed at work through reformed liturgy during worship. The basis of practical theology is a hermeneuticalcommunicative praxis (Van der Ven 1990:47). This means that homiletics can be understood from a hermeneutic-communicative perspective (Vos 1996:11-12). Hermeneutics is a reflection on the process of the coming of God in Scripture to man in his situation, in which three processes can be determined: understanding it (comprehension), to make it understandable (explaining) and to come to the conclusion (make it your own). The hermeneutical component of practical theology (Van der Ven 1990:54-55) is applied to homiletics. Hermenetics is all about understanding Scripture, to make it understandable within the own culture and the process of understanding of the person for whom the grace is intended (Vos 1996:12). That must be the starting point when the Gospel is presented to unchurched people so that they can be brought into a relationship with God and salvation through Jesus Christ in a worship service. In chapter three the origin of the current reformed liturgy is presented in order to show how strongly the liturgy functioned in the early church and how it developed to become what we recognise today in the reformed tradition. This includes reflection on the meaning of the term “liturgy” and its development in the congregation of Gods people. It includes the order of liturgical actions in the service, but it is more than just that. Liturgy is the service unto God which takes on a new form in a specific worship service (Barnard 1981:52; Van der Ven 1990:48; Vos 1996c:150-151). In chapter four the aspect of conversational identity of the liturgical actions, including the sermon, is researched. The language of liturgy is researched on the basis of a choice for the dialogical communicative theory. It is indeed because of the communicative identity of the liturgical elements that each and every one of them is important, should be applied with great circumspection and should not be left out during the worship service without good reason. In chapter five it is determined what is meant by the term “seeker services”. How did the term developed through the ages and how is it understood in different denominations? Willow Creek Community Church in Chicago, USA, under the leadership of Pastor Bill Hybels, is viewed as the pioneer on the aspect of “seeker services” (Long 2001:7). In the context of the Dutch Reformed Church in South Africa, it is vital to take note of the “seeker services”, as it has become apparant that the number of people attending church is declining and that congregations are more and more deviating from the traditional reformed liturgy. Will the Dutch Reformed Church in South Africa benefit by following Willow Creeks’s approach to bring back people that have lost interest in membership of a church as well as attending worship services? Does reformed liturgy contain interinsic caracteristics that guarantees a devine meeting between God and those who attend worship services? In chapter six the significance of a Scripture-based liturgy in facilitating an experience of a devine meeting between God and “seekers” is determined. An example of such a liturgy is provided and subjects for further research are suggested. / Dissertation (MA(Theol))--University of Pretoria, 2010. / Practical Theology / unrestricted

Pentecostalism has, in recent times, undeniably contributed towards the growth of the church as a whole. Public worship services inherently submit and contribute towards the meeting between man and God as well as fellowship between the people who form part of said service. Public services in honor of God speak to the purposes of God and man’s fundamental desire to meet with our Creator. Consequently, research into this phenomenon proves vital in determining and even extending the role of the Pentecostal ideology in correlation to the longevity of honorary public services. Chapters 2 through 4 shed light on some of the key concepts that clarifies the dynamic nature of these events, throughout the service wherein the radiant power of God touches the human heart in some astounding ways. Exegetic studies have been undertaken into 2 Chronicles 5-7 which examines these instances of divine meeting in the Old Testament while the second chapter of Acts deals with the event from a New Testament perspective. In addition to this, 1 Corinthians 11-14 was utilized to highlight the role of the Holy Ghost as the instigator for divine meeting. Specific issues addressed by the research include service preparation and the role of music and its contribution to ambience preceding a meeting between man and God. Moreover, a keen focus on the sermon and the delivery thereof as well as its progression leading up to the conclusion and summary in closing and prayer, are all dealt with as part of this study. This dynamic, in essence, becomes visible through the statement issued by the life of each disciple as a living testament to this consuming and changing event. Honorary public services fit the bill as an event to promote divine meeting. Chapter 5 delves into some of the auxiliary sciences i.e. sociology, communication science, psychology and the field of antropology. The principles in chapters 2 through 4 are affirmed by these aspects of science and provide perspective on the practical applications thereof. All these factors in relation to practice have also been scrutinized through empirical research. This research clearly places divine meeting as a central to and inseparable from perceiver experience. Chapter 7 provides practical guidelines to alternative approaches in practicum. The study proposes a model whereby certain aspects can be examined from a Pentecostal point of view in order to tailor services as a dais for divine meeting. Most importantly it should be evident in the life of the participant that they have truly encounter God. This meeting is the prime objective and at the heart of public service. It serves and should always serve as a doorway to Christian life. / PhD (Liturgics), North-West University, Potchefstroom Campus, 2014

Pentecostalism has, in recent times, undeniably contributed towards the growth of the church as a whole. Public worship services inherently submit and contribute towards the meeting between man and God as well as fellowship between the people who form part of said service. Public services in honor of God speak to the purposes of God and man’s fundamental desire to meet with our Creator. Consequently, research into this phenomenon proves vital in determining and even extending the role of the Pentecostal ideology in correlation to the longevity of honorary public services. Chapters 2 through 4 shed light on some of the key concepts that clarifies the dynamic nature of these events, throughout the service wherein the radiant power of God touches the human heart in some astounding ways. Exegetic studies have been undertaken into 2 Chronicles 5-7 which examines these instances of divine meeting in the Old Testament while the second chapter of Acts deals with the event from a New Testament perspective. In addition to this, 1 Corinthians 11-14 was utilized to highlight the role of the Holy Ghost as the instigator for divine meeting. Specific issues addressed by the research include service preparation and the role of music and its contribution to ambience preceding a meeting between man and God. Moreover, a keen focus on the sermon and the delivery thereof as well as its progression leading up to the conclusion and summary in closing and prayer, are all dealt with as part of this study. This dynamic, in essence, becomes visible through the statement issued by the life of each disciple as a living testament to this consuming and changing event. Honorary public services fit the bill as an event to promote divine meeting. Chapter 5 delves into some of the auxiliary sciences i.e. sociology, communication science, psychology and the field of antropology. The principles in chapters 2 through 4 are affirmed by these aspects of science and provide perspective on the practical applications thereof. All these factors in relation to practice have also been scrutinized through empirical research. This research clearly places divine meeting as a central to and inseparable from perceiver experience. Chapter 7 provides practical guidelines to alternative approaches in practicum. The study proposes a model whereby certain aspects can be examined from a Pentecostal point of view in order to tailor services as a dais for divine meeting. Most importantly it should be evident in the life of the participant that they have truly encounter God. This meeting is the prime objective and at the heart of public service. It serves and should always serve as a doorway to Christian life. / PhD (Liturgics), North-West University, Potchefstroom Campus, 2014