In South Africa there are great polarities in terms of needs in resource–poor communities versus communities with available resources. This is evident during visits to Sir Lowry's Pass Village and when available statistics on trends in the community are taken into account. A potentially valuable resource in resource–poor communities is outreach programmes by a faith–based organisation (FBO) such as Jabulani Africa Ministries (JAM). JAM is a Christian FBO with a strong community focus. This study focuses on the resource–poor community of Sir Lowry's Pass Village, situated in the Helderberg Basin in the Western Cape. Sir Lowry's Pass Village is just one of a few resource–poor communities to whom JAM reaches out on a weekly basis since through their outreach programme aimed at middle–childhood children. The aim of this study was to explore and describe the content of this outreach programme of JAM in Sir Lowry's Pass Village aimed at middle–childhood children in order to provide guidelines to more specifically target the needs of the particular group of children. Data were collected from various sources according to principles of participatory action research. Data were organised through thematic data analysis to identify themes. Two core themes emerged; one theme is a mutual lack of understanding of the broader field by JAM members and the target of their interventions, middle–childhood children. The other theme centred on the moral value system of the particular group of children. The central theoretical argument of this study is that outreach programmes by faith–based organisations (such as JAM) in resource–poor communities should be directed as effectively as possible to meet the needs of middle–childhood children. / http://hdl.handle.net//10394/7006 / Thesis (M.A. (Psychology))--North-West University, Potchefstroom Campus, 2012.

In South Africa there are great polarities in terms of needs in resource–poor communities versus communities with available resources. This is evident during visits to Sir Lowry's Pass Village and when available statistics on trends in the community are taken into account. A potentially valuable resource in resource–poor communities is outreach programmes by a faith–based organisation (FBO) such as Jabulani Africa Ministries (JAM). JAM is a Christian FBO with a strong community focus. This study focuses on the resource–poor community of Sir Lowry's Pass Village, situated in the Helderberg Basin in the Western Cape. Sir Lowry's Pass Village is just one of a few resource–poor communities to whom JAM reaches out on a weekly basis since through their outreach programme aimed at middle–childhood children. The aim of this study was to explore and describe the content of this outreach programme of JAM in Sir Lowry's Pass Village aimed at middle–childhood children in order to provide guidelines to more specifically target the needs of the particular group of children. Data were collected from various sources according to principles of participatory action research. Data were organised through thematic data analysis to identify themes. Two core themes emerged; one theme is a mutual lack of understanding of the broader field by JAM members and the target of their interventions, middle–childhood children. The other theme centred on the moral value system of the particular group of children. The central theoretical argument of this study is that outreach programmes by faith–based organisations (such as JAM) in resource–poor communities should be directed as effectively as possible to meet the needs of middle–childhood children. / http://hdl.handle.net//10394/7006 / Thesis (M.A. (Psychology))--North-West University, Potchefstroom Campus, 2012.

In a manner similar to other countries on the African continent, Botswana has witnessed the explosive growth of new Pentecostal churches. These churches are most often distinguished by their recent origins, focus on the prosperity gospel and spiritual deliverance ministries. In this study, one specific church, Bible Life Ministries, in the capital city of Gaborone, was researched in an effort to understand its great appeal. I have proposed that their rapid growth is a result of their "promise of power" - spiritual power that provides individuals with temporal results such as health, wealth and control over one's environment. Faced with the rapid changes brought about by external forces such as urbanization and globalization, these churches are deliberately seeking to bridge western and Setswana culture in an effort to contextualize the gospel for contemporary Batswana. Of major missiological concern is whether or not the gospel message has been distorted in this process. / Church Spirituality, Church History and Missiology / M.Th. (Missiology)

This thesis is a missiological study of the francophone churches in the cities of Johannesburg and Pretoria. Francophone churches may be classified as African Initiated Churches (AIC) that have been planted by migrants from the French speaking countries of central Africa. They are characterised by the use of French and English as languages of worship and communication. The planting and the presence of these churches have become a more visible and remarkable mission phenomenon drawing scientific attention and is worthy of studying. The main issue of this study is the missionality of the Francophone churches. The investigation concerns the ways in which Francophone churches understand the mission of God, known as missio Dei, and the ways in which they express it in the community. In practice the exploration of the missionality of the Francophone churches discloses their nature, raison d’être, and their purpose, as well as their ministries, and allows us to determine the relevancy of these churches in the community. For this reason, in the study I explore and describe also the concept of the missional church in order to apply it to the Francophone churches. To that end, “Patterns of missional church” are used to measure the extent to which Francophone churches are missional. The study suggests the parameters of the development of a missional culture in a Francophone congregation and highlights the importance of the missional leadership in this respect. Finally the study proposes some missional ministries or contextual ministries that may express practically the missionality and consequently the relevancy of Francophone churches in their context. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

Inner healing prayer (IHP) warrants greater practical theological attention. The practice of IHP, most significantly developed by Agnes Sanford, has been described by many of those individuals and ministries that have seen God transform lives through it. This study focuses especially on the models developed by John and Paula Sandford, Leanne Payne, and Ed Smith as representative of IHP. Social constructionism, particularly as it has drawn attention to the significance of narrative, provides a fresh perspective with which to interpret what is taking place in IHP. A theology centred on Jesus' proclamation and demonstration of the in-breaking reign of God combines with social constructionism to suggest that a personal Creator God, who has a privileged perspective on reality, actively joins in the social processes by which we construct our understandings of reality. Interpreting IHP from this social constructionist perspective, this study proposes that IHP can be described as a practice in which God is invited and expected to experientially enter into the social processes by which people construct their reality. Traumatic or hurtful events have often created apparent realities that persons are unable to integrate into the central stories that identify their lives. IHP facilitates an encounter in which God•s loving, forgiving presence is experienced in the midst of such hurtful events allowing a new, more integrated and hopeful, construction of reality. The faith, hope and love of those leading in IHP and the symbolic, metaphorical language contribute to the ability of IHP to affect change at an emotional level, but the central role of the imagination, especially in visualising Jesus' presence, is the most unique and characteristic aspect. This interpretation provides a viewpoint to critique the practice of IHP and suggests some ways that an understanding of God's kingdom might further enhance its practice. A small~scale qualitative interview project offers the opportunity to assess whether this social constructionist interpretation corresponds to the way in which participants in IHP make sense of their experience. It is hoped that the constructionist perspective offered here provides a language that can broaden an understanding of IHP, enhancing dialogue and further research. / Practical Theology / D.Th. (Practical Theology)

no abstract available / Practical Theology / M.Th.(Systematic Theology)

Text in English / This research investigated the ability of employees to survive experiences of major career changes and how they managed to build career resilience during the process. Adopting an action research approach, it continues to research the role the church can play in this process, suggesting ways in which the exponents of practical theology, and more specifically, pastoral ministries can extend their role into non- or de-institutionalised areas, becoming industrial or organisational pastoral professionals in their own right. The second research question investigated ways in which career resilience can improve agency in upholding values in the face of the employee exploitation onslaught? A narrative approach was used and discourses of ethics and power were discussed. It was indicated how these could be subjected to a process of deconstruction to create alternative and preferred career stories. / Philosophy, Practical & Systematic Theology / M.Th. (Practical Theology - with specialisation in Pastoral Theraphy)

The purpose of this thesis is to examine the Church of England’s understanding of ‘episcopal’ episcopacy and ordained ministry, including their ecclesiological implications and ecumenical consequences. Special attention is given to the refusal of interchangeability of ordained ministers with ‘non-episcopal’ churches (whilst allowing inter-communion), on the grounds that they lacked a ‘historic succession’ of bishops (cf. The Meissen Declaration and Agreement). This claim gives the adjective ‘episcopal’ a denominational, (quasi-)sacramental connotation (hence the inverted commas). Official Anglican statements today claim that the concept of episcopacy in a ‘historic succession’ is and always has been an integral part of ‘Anglican’ teaching as part of its ‘Catholic’, pre-Reformation heritage, whereas it appears that before the nineteenth century the Church of England had been defined largely in territorial and institutional terms. This faced challenges both from without and within, with an increasingly secular and multi-denominational context in Britain (with Non-conformists slowly gaining equal social and political rights) and in the face of the emergence of the Anglican Communion (and ecumenism in the twentieth century). This required the Church of England to forge a distinctive, trans-national, denominational identity for itself and for ‘Anglicanism’ (which can be described as the ‘Anglicanization of the Church of England’). In the first half of the nineteenth century, the English episcopate exercised a more active leadership role (the ‘episcopalization of the Church of England’), creating bishoprics in overseas dependencies and strengthening the influence of the Church of England there and also that of the episcopate (a colonial aspect of the ‘Anglicanization’). In the second half of the nineteenth century the bishops established interchangeability of ministers with formerly English, ‘Episcopal’ churches. This development occurred at the high point of Anglo-Catholic and ritualistic influence (which resulted in a ‘Catholicization of the Church of England’, opposed by Evangelicals and High-churchmen of the pre-Tractarian type). The nature of ‘Anglicanism’ was increasingly interpreted as ‘catholic’/‘Catholic’. In the twentieth century the notion of a ‘historic succession’ of bishops eventually appeared in official documents, whereas earlier statements had been insisting on the ‘historic episcopate’, but open to an understanding in the sense of ‘apostolic succession’ or a divinely instituted or sanctioned, or simply ancient form of government (episcopacy as esse, plene esse or bene esse of church). The eventual adoption of the notion of succession, however, the crucial characteristic of the esse model, meant a ‘theologization’ of Anglican ecclesiology in the late nineteenth and early twentieth centuries with a distinct ‘catholic’ character, which explains the refusal to agree on interchangeability of ministers with ‘Protestant’ churches, now on theological grounds.

Title: Comparison of sport clubs in Radotin and Zbraslav Targets: This thesis aims at producing an overview of the sport associations in Prague's district no. 16, namely in Radotin and Zbraslav. The thesis is to compare the differences in ensuring and carrying on sports activities within the association sphere in the given areas. Methods: For the purposes of the thesis the following methods have been used, namely a structured nonstandard interview, descriptive analysis and comparison. Results: It follows from the thesis that the associations based in Radotin do, indeed, function better that those situated in Zbraslav. That is especially true as regards their price policy, financing by way of subsidies, coaching stuff, organising of sports events as well as the cooperation with the public. On the contrary, Zbraslav associations have developed better cooperation with schools. Sport clubs in Zbraslav are more focused only on children and youth. In contrast, the Radotín sports clubs are trying to involve in its work all ages. For the purpose of presenting the sports overview we have created systematisation of sports facilities, database of contacts of executive directors of associations and comparative table of certain Radotin and Zbraslav sport associations. Key words: association, the articles of...

L’Église est encore désignée « corps du Christ », surtout dans les épîtres pauliniennes. Elle est pour ainsi dire analogue à un organisme vivant. Par conséquent, sa croissance devrait résulter naturellement de sa santé. Mais l’Église en Occident est confrontée à une stagnation numérique et même à une érosion démographique. Ce qui est fondamentalement en cause, c’est la vitalité ecclésiale et la capacité non seulement de garder les fidèles, mais aussi d’attirer de nouveaux membres. La question du ministère ecclésial, fort populaire en exégèse et en histoire du christianisme dans les décennies 1970 et 1980, est délaissée depuis 20 ans. Elle mérite d’être reprise pour des raisons qui ne sont pas uniquement conjoncturelles, mais bien d’ordre théologique et ecclésiologique. De nos jours, la pluralité ministérielle largement présente dans l’Église primitive est réduite à un monolithisme pastoral. La présente thèse entend remettre à l’avant-plan la question du ministère ecclésial par un angle nouveau inspiré à la fois de l’approche herméneutique et de la méthode d’analyse rhétorique. Dans le but d’offrir des pistes pour l’identification et la mise en valeur des mécanismes de la croissance intégrale de l’Église, nous avons repéré, à la lumière d’une analyse rhétorique de deux textes majeurs du corpus paulinien (1 Co 12–14 et Ép 4,1-16), les besoins fonctionnels vitaux du corps ecclésial et les principes fondamentaux qui s’incarnent dans l’édification des églises du Nouveau Testament et que les apôtres ont cautionnés eux-mêmes. Il ressort globalement de notre étude que : (1) l’Église est dotée d’une structure organique et que sa croissance résulte de la mise en œuvre efficace et efficiente des divers dons spirituels ; (2) l’Église est dotée d’un mécanisme d’édification fonctionnel par lequel les ministres de la Parole forment tous les croyants pour les mettre en état d’accomplir le ministère ecclésial et de contribuer à l’édification de l’ensemble de la communauté ecclésiale ; (3) l’édification ecclésiale se fait en professant continûment la vérité évangélique, en s’efforçant dans l’amour de garder l’unité et en faisant toutes choses pour l’édification de la communauté et pour la seule gloire du Christ Seigneur ; (4) l’édification ecclésiale passe par quatre objectifs de croissance : l’unité de la foi, l’unité de la connaissance du Fils de Dieu, l’état d’homme accompli, la mesure de la stature parfaite du Christ. Nous avons construit, à partir des intuitions repérées, un modèle paulinien de l’édification ecclésiale. / The Church is also referred to as “body of Christ”, especially in Pauline epistles. It is almost analogous to a living organism. Therefore, its growth should naturally result from its health. But the Church in the West is facing a numerical stagnation and even a demographic decrease. What is fundamentally at issue is the ecclesial vitality and the ability to keep followers, but also to attract new members. The question of ecclesial ministry, which was very popular in the domains of exegesis and history of the Christianity in the 1970s and 1980s, was abandoned for 20 years. This question deserves to be retaken for reasons that are not only cyclical, but theological and ecclesiological. Nowadays the widely present ministerial plurality in the early Church is reduced to a pastoral monolithic. This thesis intends to put the question of ecclesial ministry foreground with a new perspective inspired from the hermeneutic approach and the method of rhetorical analysis. In order to provide avenues for the identification and development of mechanisms for the integral growth of the Church, we spotted in the light of a rhetorical analysis of two major texts of the Pauline corpus (1 Cor 12-14 and Ep 4:1-16), the vital functional needs of the ecclesial body and the fundamental principles that are embodied in the edification of the New Testament churches and that the apostles endorsed themselves. The general conclusions from this study are: (1) the Church has an organic structure and its growth is due to the effective and efficient implementation of various spiritual gifts; (2) the Church has a functional edification mechanism by which the ministers of the Word equippe all believers to make them able to accomplish ecclesial ministry and to edify the entire ecclesial community; (3) the edification of the Church is doing by continuously professing the evangelical truth in love, endeavoring to keep the unity and doing all things for the edification of the community and for the sole glory of Christ the Lord; (4) the edification of the Church goes through four growth targets: the unity of the faith, the unity of the knowledge of the Son of God, the accomplished statesman, the measure of the fullness of Christ. We build, from the intuitions spotted, a Pauline model for Church edification.