Grounded in practical theology, this project examines the practices of accreditation exhibited by the American Association of Theological Schools, its predecessor body, and its constituent member institutions in order to explicate the evolution of values in accreditation and to map a history of accreditation in theological education in the United States from 1918 to 1968. Examining accreditation history through the lens of practical theology elucidates the ways in which practices inform and are informed by the theologies of stakeholders in theological education. An analysis of practices of accreditation in the early and mid-twentieth century also helps contextualize contemporary practices of adjudicating orthopraxy, both through Association of Theological Schools accreditation and through the work of organizations that support and coordinate professional religious leadership formation for non-Christian communities. Chapter 1 provides background on the intersections of the study of theological education with research in practical theology and organizational behavior; outlines the recorded history of accreditation in theological education; and establishes the method of the study. Chapters 2 through 4 engage different periods of accreditation history by analyzing the information about accrediting published by the Association and quantifying data provided in its publication, the Bulletin. This data is amplified with analysis of cases that reveal particular aspects of accreditation practice as they developed in member schools of the Association, utilizing primary source materials from leaders of the member schools. Chapter 2 examines the Association’s identification and early regulation of “right” institutional practices and situates the Association as both designer and arbiter of institutional orthopraxy. Chapter 3 follows the evolution of the Association’s adjudication of institutional practices and how those efforts are influenced by individuals and member schools. Chapter 4 traces a shift in the Association from expecting conformity to a singular orthopraxy toward embracing a multiplicity of best practices, happening alongside expansions in the diversity of the Association. The final chapter suggests that contemporary administrative practices should be informed by institutional history, and it proposes other implications for the practices of the Association of Theological Schools, its member institutions, and emerging graduate programs for the training of religious professionals in non-Christian religious traditions. / 2023-09-08T00:00:00Z

The research presented in the following pages explores interpersonal dynamics in church leadership which may adversely affect the tenure of Youth Pastors in the Methodist Church of Southern Africa (MCSA). Since 2006, eight resolutions passed by the Conference of the MCSA have noted a concern around the appointment of Youth Pastors. When Youth Pastors depart from their positions it can have an adverse effect on the young people, the Youth Pastor and the ability of the church to be faithful in youth ministry. Literature supports a long tenure for sustainable youth ministry. A sample group of ten participants was selected and interviewed. The average tenure of the sample group was calculated; compairsons were drawn between those who served for longer and shorter than the average tenure. The aim of the research was to provide information to the MCSA that might reduce the problem of disrupted Youth Pastor tenure by determining the factors contributing to departure. Both the literature review and the empirical research demonstrated that the Youth Pastor’s relationship with the minister is critical to a positive job experience. Some of the factors contributing to negative interpersonal relationships include an autocratic minister, a lack of support and a church leadership that lacks insight into youth ministry. The majority of the sample expressed a largely unmet expectation that their minister should provide them with spiritual and personal support. They commonly experienced conflict with their minister, particularly when one minister left and a new minister arrived. Most Youth Pastors who underwent negative departures cited conflict with the minister as a primary factor in their departure. However, there were others who experienced similarly difficult interpersonal dynamics, yet chose to remain in their positions. Thus, the question of why Youth Pastors leave was slowly overshadowed by a new question which seeks to understand the factors that contribute to Youth Pastors choosing to remain. The empirical research suggested that the qualities more frequently observed among long tenure participants were (1) a clearly articulated call (2) a love for the youth (3) a mentor outside the local church and (4) a sense of responsibility to fulfil a vision for the youth ministry. The theory of action to be presented to the MCSA involves a more rigorous discernment process for prospective Youth Pastors, the provision of a wider web of relationships for Youth Pastors as well as the youth themselves, mandatory mentoring for all Youth Pastors and a platform for the Youth Pastor to receive feedback. / Dissertation (MA Theology)--University of Pretoria, 2016. / Practical Theology / MA Theology / Unrestricted

Each year a new group of adolescents start the confirmation class and each year it is perceived that some of them do not have a strong faith identity. This is perceived during conversations about faith issues, including baptism. The researcher suspects that some parents and adolescents do not have a proper understanding of the meaning of baptism. This results in believers who cannot live according to the promises that baptism confirms in one’s life. Parents are supposed to be the primary people to teach this truth to their children. Thus, the question comes to mind whether parents are able to do this? Therefore, the decision was made to look to baptismal catechesis to see if what is presented to parents are indeed enough to equip them for this important task. This research problem is seen in chapter 1 where the research method is also developed. Chapter 2 focuses on the purpose and value of catechesis in the lives of families as well as in congregations. Teaching is a very important part in faith formation. However, faith and Christian identity cannot only be taught. Believers should be guided to also experience faith in order that it can also be lived. In the third chapter the focus is on baptism itself as well as the meaning thereof. Firstly, the decision is made for baptism as a sacrament, rather than an ordination. Thereafter the theological meaning of baptism is described shortly. This chapter also explores how baptism contributes to faith formation. Chapter 4 explores practical ways in which parents can be obedient to their promises in terms of the covenant God made with their children. It is seen in this chapter that there are many difficulties that families are faced with each day. In chapter 5 the focus is on the empirical study that was conducted in the Dutch Reformed congregation Nelspruit-Westergloed. The adolescents in the confirmation class of 2015 and their parents took part in this qualitative study. The results confirm the validity of the research problem. Therefore a few suggestions are made in chapter 6 on how families can be guided to live with a better understanding of the meaning of baptism. / Elke jaar wat ‘n nuwe groep adolessente die belydenisjaar begin, word daar waargeneem dat sommige van hulle nie ‘n sterk gevestigde geloofsidentiteit het nie. Hierdie waarneming word bevestig in onder andere gesprekke wat met hulle oor die doop gevoer word. Die navorser vermoed dat baie ouers en adolessente ‘n beperkte verstaan van die doop het, daarom leef hul nie vanuit die beloftes wat die doop in hul lewe waarborg nie. Ouers is veronderstel om hul kinders hierdie waarheid te leer. Die vraag het dus ontstaan of ouers toegerus is om hul kinders hierin te onderrig? Daar is besluit om na te vors of doopkategese, wat veronderstel is om ouers toe te rus vir die taak, wel voldoende is hiervoor. Hierdie probleemstelling word in hoofstuk 1 beskryf en ‘n metode word geformuleer oor hoe die studie benader gaan word. In hoofstuk 2 is gekyk na die doel en waarde van kategese in gesinne en gemeentes. Lering is ‘n belangrike rol in mense se geloofsontwikkeling. Geloof, en daarmee dan ook ‘n Christelike identiteit, kan nie slegs geleer word nie. Gelowiges behoort daarom begelei te word om geloof ook te beleef en uiteindelik te leef. In die derde hoofstuk word aandag gegee aan die doop self en die betekenis daarvan. ‘n Uiteensetting word gegee van hoe die Gereformeerde tradisie na die doop kyk. Dit sluit eerstens in dat gekies word om die doop as sakrament te sien, wat beteken God handel in die doop. Verder word die teologiese betekenis van die doop kortliks beskryf. Hier word ook aandag geskenk aan hoe die doop bydra tot identiteitsvorming by gelowiges. In hoofstuk 4 word meer prakties gekyk na hoe ouers hul verbondsverantwoordelikhede behoort na te kom ten einde hulle kinders in geloofsontwikkeling te begelei. Daar is heelwat struikelblokke en uitdagings wat gesinne op hierdie pad beleef. Die empiriese navorsing word in hoofstuk 5 weergegee. Die navorsing is kwalitatief gedoen deur gesprekke wat met NG Nelspruit-Westergloed se belydenisgroep van 2015 en hul ouers gevoer is. Die resultate bevestig die geldigheid van die navorsingsprobleem. Dit beteken die kerk het ‘n ernstige taak op hande. In hoofstuk 6 word enkele suggesties gemaak oor hoe gesinne begelei kan word om met ‘n sterker bewustheid vanuit die doop se betekenis te leef. / Mini Dissertation (MTh)--University of Pretoria, 2017. / Practical Theology / MTh / Unrestricted

This thesis is the result of a concern over ‘being church’ in a multicultural setting, in accordance with the aphorism ‘Lex orandi, lex credendi, lex (con)vivendi’ (cf. Smit 2004). The urban setting of the City of Centurion, in Gauteng Province, The Republic of South Africa, displays a diversity of cultures, languages and individuals in relation with one another. South Africans, as a nation, are still learning to live together (lex (con)vivendi), in unity and inclusivity, some two decades after the birth of democracy in a post-Apartheid context. This context cannot be overlooked, neither can the multicultural context of urban South Africa. Therefore, the research question of this thesis is: how does the form and content of prayer impact the ways in which people connect with God and other people? In the first chapter, the research problem was stated. The second chapter described theory relevant to the research project as well as the research methodology. In the third chapter, the qualitative research data was described. Chapter four involved drawing on theories from various arts and sciences to interpret the empirical data. The fifth chapter considered theological concepts that would aid in developing ethical norms and learning from ‘good practice’. The sixth, and final chapter, formed a pragmatic response by means of suggesting a new theory for praxis. The suggested theory for praxis involves the liturgical inculturation process of continual critical-reciprocal interactions between liturgy and culture, with the inclusion of focussing on the concepts of unity and inclusivity. This should then aid the worshippers’ unity and inclusivity in ‘being church’, in living together — with one another (lex (con)vivendi) in a multicultural setting. Key terms: Liturgy; Liturgical inculturation; Culture; Prayer; Ritual; Ritualisation; Inclusivity; Unity; Practical Theology; Ecclesiology. / Thesis (PhD)--University of Pretoria, 2018. / Practical Theology / PhD / Unrestricted

A new constitution in South Africa necessitated a change in policing practices from an abusive, para-military style to a community-based structure. Such changes had its challenges, which were partially addressed through new policies that affected all police officials. White, male police officers in middle-management, who were once central in the police, were increasingly being sidelined. This research describes the experiences of three police officers in the Kwazulu-Natal midlands. It was conducted using a narrative approach, working within a social constructionist and a postfoundationalist paradigm. This meant that their stories were listened to within the wider context described through media reports. The discourses shaping their ideas were explored and compared to the experiences of police members of other races. Comments from other police officers were brought into the conversation alongside the insights of other disciplines and research done by others, including criminology, business, politics, social sciences and theology. The participants wrestled with how faith in God could assist them in dealing with the challenges they were faced with. This journey also contributes to a wider audience beyond our local context. / Thesis (PhD)--University of Pretoria, 2008. / Practical Theology / unrestricted

In critical dialogue with the tradition of American Protestant youth ministry in the 20th and 21st centuries, this dissertation aims to generate novel insights into how congregations influence adolescent development and thriving. Using a mixed-methods approach, I explore recent shifts in the focus of the theology and practice of youth ministry in dialogue with the lived experiences of adolescents in mainline churches in the United States. Questions of adolescents in churches are particularly relevant to mainline Protestant congregations that are declining in membership and cultural capital. The questions are also relevant to adolescents who face complex economic, ecological, and social challenges that are unique to the 21st century. Some of these challenges are due to cultural notions that simultaneously idolize and vilify adolescents. To address these issues, I draw on social scientific resources to reconsider the term adolescent, arguing against G. Stanley Hall’s famous definition of adolescence as a time of universal “storm and strife.” Instead, I employ feminist anthropology, Positive Youth Development, and social constructivism to redefine adolescence as part of a lifelong process of becoming. In the dissertation, I begin by tracing the history of adolescence and American Protestant youth ministry since 1900. I then introduce three churches in which I carried out ethnographic work to gain deep insight into the lives of adolescents while clarifying the stakes and outlining concepts that are developed later in the dissertation. Youth ministry practices and theories are embedded within and intersect with social theories, economic theories, denominational histories, and the realities of life in the 21st century. To understand adolescent experience, therefore, I undertake an analysis of adolescent experiences alongside the broader sociocultural and intellectual currents that shape these experiences. I then approach the same questions quantitatively, developing a shared language to render intelligible the different ways adolescents thrive in diverse contexts. I next place the ethnographic and quantitative research in dialogue with several theological and philosophical thinkers, arguing for a non-essentialist view of both religious identity and adolescents that emphasizes pluralism, intersectionality, and the contestation of meaning. I reconstruct adolescence in congruence with a broader view of human becoming, within which connection, human plasticity, and reciprocity are vital. Finally, I suggest that a kenotic ecclesiology can help churches continue to promote the flourishing of adolescents, and indeed, of all living things.

This dissertation is intended as an exposition of the examples and precepts of prayer in the life of Jesus, as recorded in the four Gospels

In the field of liturgical theology, there is a common understanding that the prescriptive theological claims of theologians do not often match the descriptive, lived reality of worshippers. Put differently, there is a gap between the “primary” theological activity of worship and the formal “secondary” theology of the academic liturgical theologian. Within this interstice lie the liturgical-theological articulations of “ordinary,” non-specialist worshippers. This project argues that liturgical theology has not focused upon the human subject to a sufficient standard and proposes the method of liturgical biography as a descriptive and analytically rich avenue to construct liturgical theologies. Liturgical biography utilizes longitudinal oral interviews and personal journal entries, supported by ethnographic fieldwork, to describe the lived reality of the “ordinary” primary theologian (the worshipper) engaging in worship and liturgical-theological reflection. In addition to a methodological proposal, this project offers and analyzes the liturgical biographies of two worshippers who attend the New York City campus of Hillsong Church, a global Pentecostal megachurch-turned-denomination. Chapter One discusses the theoretical underpinning to liturgical biography, incorporating the concept of the rhizome developed by Gilles Deleuze and Félix Guattari. Liturgical biography is needed because worship is too rhizomatically complex for the universalizing and prescriptive claims of liturgical theology. Chapter Two provides a working history and liturgical theology of Hillsong Church rendered from Hillsong’s primary sources (i.e., books, sermons, song lyrics, blogs). Chapters Three and Four examine the personal histories and liturgical-theological claims of these two “primary theologians” who attend Hillsong New York City, whose claims are then placed in conversation with liturgical-theological interlocutors and other allied fields of discourse. These chapters are “co-constructed” insofar as the primary theologians’ voices take the lead, but the researcher employs the thematization and organization of the materials. Their liturgical theologies demonstrate the “gap” between primary and secondary theology, elucidate the rhizomatic complexity of worship, and offer unique contributions to liturgical theology, especially by giving voice to the underrepresented perspectives of Pentecostals and Evangelicals. Chapter Five concludes the project by arguing in favor of liturgical biography as a viable method for liturgical theology and further theorizes its ecumenical import. / 2021-07-25T00:00:00Z

Preaching is a corporeal activity. Gospel proclamations emerge from theological imaginations cultivated through embodied life. However, bodies beyond the pulpit present challenges for preaching. Wounded bodies, in particular, lay bare the inherent limitations of theological discourse. This dissertation offers a homiletical vision rooted in a close reading of the book of Job. Elevating an interpretation of Job as a theological aid for homiletics, this dissertation explores how bearing faithful witness to the wounds of those beyond the pulpit transforms preaching. Many homileticians have attended questions that relate directly to the thesis of this dissertation. Feminist and womanist homileticians such as Anna Carter Florence and Lisa Thompson have validated the epistemic authority of those who testify from marginalized social locations, laying the groundwork for my claims about the epistemic relevance of wounded bodies beyond the pulpit. Homileticians have also addressed the crisis of theological speech in the presence of suffering. Particularly, Christine Smith and Joni Sancken have contributed to a growing body of literature that urges preachers to transform their practices in light of radical suffering. However, an enfleshed homiletic presses beyond trauma-awareness as it engages the inherent limitations of theological discourse at the site of suffering, opening itself to transformation by another’s testimony. This dissertation adds a distinct mode of transformation to a converging homiletical discussion on bodies and suffering: that of bearing witness, as informed by ethicist Kelly Oliver. Bearing witness is a way of engaging others that recognizes that one’s body is ethically bound to others. Embracing the concepts of social flesh and social material advanced by Sharon Betcher and Mayra Rivera, I argue that wounded bodies are not entirely disjointed from the preacher, to be apprehended across an untraversable rift. Rather the space between is a shared social fabric, wherein the preacher is ethically implicated in the testimonies of others. Preachers bear a responsibility to faithfully engage another’s wounds, even as they challenge or confound the preacher’s theological imagination. Thus, bearing witness opens the possibility for an enfleshed gospel to emerge—a gospel that is accountable to the bodies beyond the pulpit. / 2024-12-16T00:00:00Z

Thesis (DTh)--Stellenbosch University, 2005 / ENGLISH ABSTRACT: The purpose of this research was to determine what the influence of the God-image of parishioners within the Korean Presbyterian Church is on their faith and ability to come to terms meaningfully with the crisis of suffering. With the view to making a pastoral diagnosis and the process of assessment, a pastoral hermeneutics was applied. The basic hypothesis implemented is that inappropriate God-images, exacerbated by the religious-cultural context of the Presbyterian Church in Korea, play an important role in the parishioners' inability to come to terms meaningfully with crises and suffering. In this respect, it was found that Shamanism, Confucianism, Taoism and Buddhism, amongst others, profile the dominant religious paradigm that functions among members. This cultural context gives rise to a concept of God that applies the theological presupposition of an almighty, fearful supreme being who controls and is in command of everything - even death. In this regard, the concepts of punishment and judgment play a decisive role. Within theodicy, God is viewed as the ultimate cause of evil. Thus, a merciless God (Ch 'unbeol) is the inevitable cause of suffering. The research found that, in Korea, theodicy relates to the monotheistic concept of a "supreme god" (HanunumIHananim), as well as the punitive component in the category of omnipotence (Ch 'unbeoIIChunneung). Because of a causal paradigm (scheme of cause and effect), manipulation is a strong factor in the Koreans' concept of faith and coping with suffering. This gives rise to a form of "pathology of faith": the manipulation of God with the view to material and health benefits. This hampers maturity in faith. In order to understand the theological concepts of judgment and power, we present the exegesis of relevant biblical texts with the view to the development of a theology of compassion. In this respect, we discuss the theological theories of four theologians, that is the existential concept of a theology of the cross (Luther); the ontological-trinitarian concept of a theology of the cross (Moltmann); the dialectic-emotional pain theology of Kitamori; and Louw's pastoralhermeneutic understanding of the cross within the framework of his promissio-therapy. This study suggests a paradigm shift away from a punitive judgmental paradigm to a sensitive compassionate paradigm. This implies a radical transformation from a hierarchical concept of power to power as a category of sympathy and identification that demonstrates God's compassion in suffering. / AFRIKAANSE OPSOMMING: Die doel van die navorsing was om vas te stel wat die invloed van lidmate binne die Koreaanse Presbiteriaanse Kerk se Godsvoorstelling is op hul geloof en vermoe om die krisis van Iyding sinvol te verwerk. Met die oog op die maak van 'n pastorale diagnose en die asseseringsproses, is van 'n pastorale hermeneutiek gebruik gemaak. Die basiese hipotese waarmee gewerk is, is dat ontoepaslike Godsvoorstellings, versterk deur die religieus - kulturele konteks van die Presbiteriaanse Kerk in Korea, 'n belangrike rol speel in die onverrnoe van lidmate om krisisse en lyding sinvol te verwerk. In die verband is gevind dat die dominante, religieuse paradigma wat by lidmate funksioneer, gevoed word deur, onder andere, Shamanisme, Konfusianisme, Taoisme en Boeddhisme. Hierdie kulturele konteks gee aanleiding tot 'n Godsverstaan wat werk met die teologiese vooronderstelling van 'n almagtige, vrees-inboesemende opperwese wat alles beheer en kontroleer - selfs die dood. In die verband speel die konsepte van straf en oordeel 'n deurslaggewende rol. Binne teodisee word God gesien as die uiteindelike oorsaak van die kwaad. Lyding is dan 'n noodwendige, kousale gevolg van 'n genadelose God (Ch 'unbeol). Die navorsing bevind dat teodisee in Korea verbind moet word met die monoteistiese verstaan van 'n "oppergod" iHanunum/Hananim), asook die strafkomponent in die almagskategorie (Ch'unbeol/Chunneungi. Vanwee 'n kousale paradigma (oorsaak-gevolg skema) is 'n manipulasie 'n sterk faktor in Koreane se geloofsverstaan en verwerking van lyding. Dit gee aanleiding tot 'n vorm van "geloofspatologie": die manipulering van God met die oog op materiele en gesondheidsvoordele. Die ontwikkeling van geloofsvolwassenheid word hierdeur gerem. Ten einde die teologiese konsepte van oordeel en mag te verstaan, word relevante Bybeltekste eksegeties aan die orde gestel met die oog op die ontwikkeling van 'n teologie van medelye. In die verband word vier teoloe se teologiese teoriee krities bespreek, te wete die eksistensiele verstaan van 'n kruisteologie (Luther); die ontologies -trinitariese verstaan van 'n kruisteologie (Moltmann); die dialekties -emosionele pynteologie van Kitamori; en Louw se pastoraalhermeneutiese verstaan van die kruis binne die raamwerk van sy promissioterapie. Die studie stel voor 'n paradigmaskuif weg van 'n verdoemende oordeelsparadigma na 'n sensitiewe paradigma van medelye. Die implikasie is 'n radikale transformasie vanaf 'n hierargiese verstaan van mag na mag as 'n simpatieke, identifikasie-kategorie wat God se medelye in lyding demonstreer.