Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: The basic purpose of the current study was to provide a means by which both peri-urban and rural communities could promote sustainability in their communities. The research was, hence, undertaken with the above-mentioned social purpose in mind, which was to promote people’s well-being through applying measures that promote social justice and human empowerment. Such research was necessary in respect of the church’s involvement in terms of applying ethical and socially transformative measures, particularly within the South African context, with its increasing levels of unemployment, corruption, poverty, vandalism, and violent riots. The research attempted to provide communities, churches and development agents with measures that they could apply to sustain community development. The study took the form of reviewing literature, and then of proposing a paradigm shift affirming freedom and participation as the means by which sustainable outcomes can be achieved. Ideally, such a shift could contribute to all involved becoming accountable for their actions, due to the fact that the whole community is then likely to identify itself with the development concerned. The church’s role in the shift would involve responding to the call to be the voice and the hand that reveals the whole counsel of God, which it would be able to do by making use of the contemporary measures put in place for promoting people’s well-being. The current study affirms that the agents, the government structures and the church should work together, although they have different agendas. The agenda of the church is for the glory of God and for the well-being of the people of God, and that of the government and other agents is the provision of infrastructure, in terms of goods and services. The desire for such cooperation lies in the awareness that, if anything goes wrong, we all suffer. Therefore, it is only right that we should all be stewards of what we have as a community, as the roleplayers in a government, and as a church. However, to achieve all the above, we all need to be empowered, one by the other, so that we are able to complement one another’s efforts, by working in harmony with one another. Such mutual empowerment is to be done in the name of bringing about the well-being of all, and the promotion of a communal form of participation that encourages poverty alleviation and human dignity. This study is based on an analysis of the church, as well as of the nature of community development that has, as its essence, a reliance on the redemptive act of God, which affirms people's dignity and sense of self-worth. Such a conceptualisation agrees with the proposed paradigm shift that suggests freedom and participation as being the key principles of our development. / AFRIKAANSE OPSOMMING: Die hoofdoel van die onderhawige studie was om ’n metode te voorsien waarop buitestedelike en landelike gemeenskappe hul eie volhoubaarheid kan bevorder. Dus is die navorsing onderneem met die oog daarop om mense se welstand te verbeter deur maatreëls aan te wend wat maatskaplike geregtigheid en bemagtiging aanmoedig. Die navorsing was bepaald nodig wat betref die kerk se betrokkenheid by die toepassing van etiese en maatskaplike transformasiemaatreëls, veral in Suid-Afrika, wat gebuk gaan onder toenemende vlakke van werkloosheid, korrupsie, armoede, vandalisme en gewelddadige protes. Die navorsing het gemeenskappe, kerke en ontwikkelingsagente probeer toerus met maatreëls waarmee hulle gemeenskapsontwikkeling kan ondersteun. Die studie bestaan eerstens uit ’n literatuuroorsig, na aanleiding waarvan ’n paradigmaskuif voorgestel word wat vryheid en deelname voorhou as instrumente om volhoubare uitkomste te bereik. Ideaal beskou, behoort so ’n verskuiwing daartoe by te dra dat alle betrokkenes aanspreeklikheid vir hul optrede aanvaar, aangesien die hele gemeenskap hulle dan waarskynlik met die tersaaklike ontwikkeling sal kan vereenselwig. Die kerk se rol in hierdie verskuiwing sal wees om te reageer op die oproep om die stem en hand te wees wat God se volmaakte plan onthul. Dít sal die kerk bereik deur gebruik te maak van bestaande eietydse maatreëls om mense se welstand te bevorder. Die studie bevestig dat agente, staatstrukture en die kerk behoort saam te werk, selfs al verskil hul agendas. Die kerk se agenda is die verheerliking van God en die welstand van die mense van God; die regering en ander agente s’n is die voorsiening van infrastruktuur wat betref goedere en dienste. Die belang van sodanige samewerking lê in die besef dat indien enigiets sou skeefloop, almal swaarkry. Daarom is dit niks minder as reg nie dat almal rentmeesters sal wees van wat hulle as ’n gemeenskap, as rolspelers in die regering én as ’n kerk het. Om ál bogenoemde te bereik, moet almal egter bemagtig word – die een deur die ander – sodat hulle mekaar se pogings kan aanvul deur in eensgesindheid saam te werk. Sulke onderlinge bemagtiging behoort te geskied om vir almal welstand te verseker en ’n gemeenskaplike vorm van deelname aan te moedig wat armoedeverligting en menswaardigheid teweegbring. Die studie is gegrond op ’n ontleding van die kerk sowel as van gemeenskapsontwikkeling wat berus op vertroue in die verlossing van God, wat mense se waardigheid en gevoel van selfwaarde bekragtig. Sodanige konseptualisasie strook met die voorgestelde paradigmaskuif wat vryheid en deelname as die kernbeginsels van menslike ontwikkeling voorhou.

Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: This research began because of a concern that most Korean churches are not applying sense-appealing images in sermons. Only a number of Korean churches make use of sense-appealing images in sermons and this context promotes many problems. The applying of the sense-appealing images in sermons would be able to remedy the problem that the Korean preachers have, as it could be a solution to using a method when preaching to the younger generation. Presently, many youth group leaders of preachers have a challenging experience because of the communication difficulty between them and the youths. The younger generation finds the sermons tedious and uninteresting because of the preacher‘s monotonous pattern and traditional format of the sermons. These traditional types of sermons cause various issues between the preachers and the younger generation. / AFRIKKANSE OPSOMMING: Hierdie navorsing het begin uit die kommer dat meeste Koreaanse kerke nie beelde in preke ontplooi wat die sintuie aangryp nie. Slegs enkele Koreaanse kerke maak gebruik van sintuiglike-aanlokkende beelde in kerke en hierdie tipe konteks lei tot vele probleme. Die toepassing van sintuiglike-aanlokkende beelde in preke sal die probleem wat Koreaanse predikers het oplos, aangesien dit die oplossing kan wees met die oog op 'n metode om vir die jonger generasie te preek. Baie leiers van jeuggroepe of predikers beleef vandag die uitdagende ervaring vanweë die problematiese kommunikasie tussen hulle en die jeug. Die jonger generasie vind die preke vervelig en oninteressant as gevolg van die prediker se monotone aanbieding en die tradisionele formaat van die preke. Hierdie tradisionele tipe preke lei tot verskeie twispunte tussen die predikers en die jonger generasie.

Thesis (MPhil)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: Several disciplines and scholars in the interdisciplinary field of Missiology and Science of Religions are probing the concept of ‘mutual social trust’. This research provides an exploratory and descriptive study of 1,516 individual Christians and Muslims in Nigeria, with a focus on whether religious participation is fostering mutual social trust among the ‘religious Other’. This research engages Pew’s data to show the extent to which active religious participation in and outside Christian denominations and the Ummah (Muslim Community) in Nigeria fosters mutual social trust and the reasons for this. This is interpreted in order to find out if the results have implications and could be a catalyst for affirming and promoting the human dignity of the ‘religious other’. Statistical significance is an indicator of what respondents sometimes assume is expected of them (ideal situation), and hence, the reason why a practical significance compares statistics with praxis. The data is interpreted from a statistical and practical significance perspective. The first objective is to present similar research outputs, side by side, with how the data set used in this thesis has been investigated to address the research questions, hypotheses and research objectives. The second objective is to highlight areas of agreement, and if there are any discrepancies in the findings of this research, when compared to other studies. This study is an exploratory and descriptive research, which attempts to answer the questions such as “who, what, where, when or how and why?” A stratified random sample from all the seven geo-political regions, which are proportional to the population size and urban/rural population in Nigeria, was selected. One thousand five hundred and sixteen adults over the age of 18 years were interviewed by Pew Forum on ‘Religion and Public Life’, using English, Hausa, Yoruba and Pidgin languages. This sample was considered nationally representative of the Nigerian adult population. The findings indicate that a high level of uncertainty and tension exists among Christians and Muslims with regards to trusting one another in the Nigerian context. This kind of tension leads to violence and constant clashes, resulting in the kind of experiences between Muslim and Christians, recorded in recent times. The Muslims and Christians in Nigeria have had a long history of misunderstandings and through these collective learning processes; they have reached a point that the evolving and changing patterns of trust indicates their way of coping with the situation. Trust in this situation impacts on society as a “consensual reality,” which reflects on the group behavior. A new survival order is created, which makes the situation messy at times, and seemingly out of control. These findings support the notion that trust has an individual property and is also a social system. / AFRIKAANSE OPSOMMING: Verskillende dissiplines en akedemici in die interdissiplinêre veld van Missologie en wetenskap van Godsdienste is besig om die konsep van gemeenskaplike sosiale vertroue te ondersoek. Hierdie studie voorsien ondersoekende en beskrywende navorsing van 1,516 individuele Christene en Moslems in Nigerië met ‘n fokus op die deelname in godsdiens as ‘n middel om gemeenskaplike sosiale vertroue te kweek onder die “godsdienstige ander”. Statistiese beduidenheid is ‘n indikator van hoe respondente voel hulle moet optree (ideale situasie) en dit is hoekom dit prakties belangrik is om die statistieke te vergelyk met die praktyk. Die data is geinterpreteer vanaf ‘n statistiese en praktiese beduidenheidsperspektief. Die doelwit van hierdie studie is om die studiemateriaal sy aan sy weer te gee met die data middele wat gebruik is om die studievraag, die hipotese en die studie objektiewe te beantwoord. Die tweede doelwit is om die ooreenkomste en verskille van die navorsing se bevindinge te vergelyk met ander studies. Hierdie studie wat ondersoekend en ook beskrywend is, streef daarna om die vraag na wie, wat, waar, wanneer , hoe en hoekom te beantwoord. ‘n Multidemensionele, nie-geordende voorbeeld van al sewe geo-politieke areas wat in ooreenstemming is met die grotte van die kevolking en stedelike/landelike populasie in Nigerië, was gekies. Pew Forum het onder haude gevoer met een duisend vyf handerd en sestien volwassenes over as 18 ‘jaar oor ‘Godsdiens en die publieke lewe’ met die gebruik van Engels, Hausa, Yoruba and Pidgin tale. Hierdie proefneming was gevind as die algemene siening in Nigerië onder volwasenes. Die bevindinge het aangedui dat daar ‘n groot hoeveelheid onsekerheid en spanning onder die Christene en die Moslems in die Nigeriese konteks is, omdat hulle nie mekaar vertrou nie. Hierdie tipe spanning lei tot geweld en konstante konflik, wat oorloop tot die situasies wat onlangs deur die media gedokumenteer is. Die Moslems en Christene in Nigerië het ‘n lang geskiedenis van misverstande en deur hierdie gesamentlike leerproses het hulle ‘n punt bereik waar die groei en veranderende patrone van hulle vertroue hul eie manier van die situasie hantees, aandui. Vertroue in hierdie situasie oefen die rol van “ooreengekome realiteit” uit, wat die gedrag van die groep reflekteer. ‘n Nuwe oorlewings meganisme is geskep wat die situasie by tye chaoties laat lyk. Hierdie bevindinge bied ondersteuning dat vertroue ‘n individuele aspek bevat en ‘n sosiale systeem is.

Thesis (M. Th.)--University of Stellenbosch, 2006. / CONCLUSION: Everyone of us who call ourselves Christians are faced with the perplexing questions with regard to the church’s self understanding and how that is interconnected and related to culture. We either ignore these questions, or we seek to work out what that means in an ever changing and dynamic world. McLaren has sought to do this and for this he must be commended. Although throughout this work one might feel that in my evaluation I have been too generous, or that I have tempered my criticism where others would have felt I could have been more critical, I am still convinced that anyone who is at least asking these questions is worthy of respect and only tempered criticism. My bias of course is obvious as McLaren’s work has helped me make sense of my world and the nature of church. Despite this I have shown throughout where I believe McLaren might be lacking or where he could be placing more focus. I have also shown where I believe much of his early work was skewed in certain directions and how over time his perspectives have become more rounded and holistic. Of course I have been liberal in my praise for many of the areas where I believe he is doing well. I have attempted to capture the core of McLaren’s practical theology by utilizing Hendrick’s practical theological methodology. This has helped us get to grips with his view of God and Church, the nature and interpretation of global and local cultural contexts and how we discern our practice in tension with tradition and scripture. We have also been able to explore McLaren’s views of the kingdom and transforming action within society. The future of the Church has demanded such a discussion and will always require such a conversation into the future. My hope has been that by understanding the core of McLaren’s theology the benefit would be both personal and corporate. Personal in the sense that I would be challenged and informed in my own praxis as I wrestle with personal concerns around culture and ecclesiology. Corporate in that others who are facing similar challenges would be able to dialogue with McLaren in a way that will be helpful and informative for those dealing with the same questions I am. I believe that McLaren’s work is vital for this process and for the health of the church and the world.

Thesis (M. Th.)--University of Stellenbosch, 2007. / ENGLISH ABSTRACT: The thesis introduces a spiritual understanding of terminal care as life care within a pastoral approach to death and dying. The presupposition is that life and death are unavoidably connected, and that a meaningful approach to death and dying in terms of a Christian theological hermeneutics needs to start with the question “What is life?” The concept of a theological hermeneutics serves as an overall paradigm, which is implied within the interplay of life and death. The aim of a hermeneutical approach is to find meaning in living and dying in the fundamental God-human relationship. The eschatological perspective plays a significant role, as it emphasises the already and not yet of eschatology that become evident in every life event. An analysis of the theoretical paradigms and philosophical presuppositions behind a widespread “psychology of death and dying” shows that the phenomenological, client-centred models suffer from an overreliance on inner human potentials in coping with dying. Although these models provide valuable insights into the needs of the dying, they fail to equip individuals with a meaningful paradigm that lasts despite the reality of death. As a result, I propose a “theology of death and dying” that opts for a much more holistic approach to terminal care. Based on the impact of a Christian spiritual concept of life and a pastoral anthropology on a pastoral approach to terminal care, I argue that we do not have to cope with dying by ourselves but can trust in the faithfulness of God who will keep us strong to the end (1 Cor 1:8). As fear of death can effectively only be coped with by caring for life, pastoral care to the dying needs to emphasise the fundamental God-human relationship that guarantees life in spite of death. A unique stance of hope follows from a Christian spiritual understanding of life that overcomes the paradigmatic gap left by psychological approaches to death and dying, and makes us aware that the new life in the Spirit is a quality that we already possess. Eventually, the life care approach is applied to a pastoral prevention strategy in the context of the HIV pandemic. I argue the thesis that prevailing HIV prevention programmes suffer from a lack of an overall frame of reference from which to reflect on the necessity for behavioural change. To fill this gap, a spiritual life care approach to the HIV pandemic emphasises the development of a Christian ethos based on an internalised assurance of the purpose and destiny of human life, which can function as an overall paradigm behind a prevention strategy. This pastoral prevention strategy is based on the assumption that positive change, the anticipation of a better future and true hope derive from an understanding of who we are as human beings before and in relationship with God. / AFRIKAANSE OPSOMMING: Hierdie tesis stel ʼn spirituele begrip van terminale sorg as lewensorg binne ʼn pastorale benadering tot dood en sterfte bekend. Die voorveronderstelling is dat lewe en dood onlosmaakbaar verbind is, en dat ʼn betekenisvolle benadering tot dood en sterfte in terme van ʼn Christelike teologiese hermeneutiek met die vraag “Wat is lewe?” ’n aanvang moet neem. Die konsep van teologiese hermeneutiek dien as 'n oorkoepelende paradigma, wat geïmpliseer word binne die wisselwerking van lewe en dood met die doelwit om betekenis te vind in lewe en dood in die fundamentele Godmens- verhouding. ’n Eskatologiese perspektief speel ’n beduidende rol, aangesien dit die alreeds en die nog nie van eskatologie beklemtoon, wat in elke lewensgebeurtenis duidelik word. ’n Ontleding van die teoretiese paradigmas en filosofiese voorveronderstellings rakende die wydverspreide “sielkunde van dood en sterfte” toon aan dat die fenomenologiese, kliëntgesentreerde modelle gebrek lei as gevolg van hul heftige aanspraak op die innerlike menslike potensiaal om sterfte te hanteer. Alhoewel hierdie modelle kosbare insigte ten opsigte van die behoeftes van die sterwendes bied, faal hulle daarin om individue toe te rus met ’n betekenisvolle paradigma wat volhoubaar is, afgesien van die werklikheid van die dood. Ek staan dus ’n “teologie van dood en sterfte” voor wat ’n veel meer holistiese benadering tot terminale sorg meebring. Gegrond op die impak van ’n Christelike, spirituele konsep van lewe en ’n pastorale antropologie op ’n pastorale benadering tot terminale sorg, argumenteer ek dat ons nie nodig het om die dood op ons eie te hanteer nie omdat ons op die getrouheid van God, wat ons sterk sal hou tot die einde (1 Kor 1:8), kan vertrou. Aangesien die vrees vir die dood slegs deur die omgee vir lewe hanteer kan word, is dit noodsaaklik dat pastorale sorg aan die sterwende die God-mens-verhouding, wat lewe te midde van dood waarborg, beklemtoon. ’n Unieke gesigspunt van hoop volg vanuit ’n Christelike, spirituele begrip van lewe, wat die paradigmatiese gaping wat gelaat word deur psigologiese benaderings tot dood en sterfte vul. Dit maak ons bewus dat die nuwe lewe in die Gees ’n kwaliteit is wat ons alreeds besit. Die lewensorg-benadering word uiteindelik in ’n pastorale voorkomingstrategie in die konteks van die MIV-pandemie toegepas. Ek argumenteer in die tesis dat heersende MIV-voorkomingsprogramme gestrem word deur ’n tekort aan ’n algehele verwysingsraamwerk, vanwaar oor die noodsaaklikheid van gedragsverandering nagedink kan word. Om hierdie gaping te vul, stel ek ’n spirituele lewensorg-benadering voor, wat die ontwikkeling van ’n Christelike etos beklemtoon, gegrond op ’n inwendige sekerheid van die doel en bestemming van menslike lewe, wat as ’n algehele paradigma vir ’n pastorale voorkomingstrategie kan funksioneer. Hierdie voorkomingstrategie is gegrond op die veronderstelling dat positiewe verandering, die verwagting van ’n beter toekoms, en ware hoop voortspruit uit ’n begrip van wie ons as mense voor en in verhouding met God is.

Thesis (MTh)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: The purpose of this research was to identify the role of the Christian children’s worker in the spiritual nurturing of children living in the context of poverty. The nurturing of about twelve million poverty-stricken children in South Africa is an overwhelming task. This is especially true when these Christian children’s workers are an unrecognised force and unsure what such nurturing entails. Unintentionally children could be harmed by hurtful actions. This research is placed within the field of Practical Theology and has been undertaken from a Christian spiritual perspective. The thesis is designed as a literature study and utilised Bronfenbrenner’s ecological systems approach as a lens in the research. It considered the effects of poverty on children and investigated children’s spiritual development in a context of poverty. An exploration of childhood poverty revealed that poverty is by nature complex, multidimensional and never stands on its own. Children’s lives are entangled within the web of poverty affecting all their life contexts. The invisible “violence” of poverty shapes all areas of children’s lives, leaving scars on their physical, cognitive, educational, emotional, behavioural, social and spiritual development which is carried throughout life. An investigation of children’s spiritual development revealed a renewed interest in children’s spirituality from different perspectives, which resulted in different emphases. Children’s spirituality, like a diamond which has multiple dimensions, includes relational consciousness, awareness-, mystery- and value-sensing, and concerns the wellness of the whole-person. Christian children’s spirituality, in addition, emphasises a conscious relationship with God in Jesus Christ through the Holy Spirit. Context, contextual learning and care for the whole child, which is based on a Christian premise, are essential aspects in the process of a child’s spiritual journey. The role of the Christian children’s worker is to ensure that spiritual nurture embraces all aspects of the lives of poverty-stricken children Practical theological reflections revealed that the perceptions of the Christian children’s worker can influence the effectiveness of ministry. Dangers of having a god complex, dualistic views, compartmentalising ministry and a flawed anthropology of children result in ineffective ministry. In contrast, even though poverty affects all relationships, God is already present with the poor, and the face of God can be found in each child. This requires treating them with dignity and guiding them in restored relationships. The principal conclusion was that the Christian children’s worker can play an important role in the spiritual nurturing of poverty-stricken children. The role includes providing a context of regular relationships with a high level of warmth, support and loving care and offering a Christ-centred Christian children’s ministry where children become aware of God’s presence in their lives. The challenge of conflicting tensions, such as financing resources, meaningful relationships with larger groups and ministry to non-Christian children, will remain. Further research is needed on the interplay between spiritual development and childhood poverty and how to explore God’s presence in larger groups among South Africa’s poor children. / AFRIKAANSE OPSOMMING: Die doel van hierdie navorsing was om die Christelike kinderwerker se rol in die geestelike versorging van kinders in ‘n konteks van armoede te bepaal. Die geestelike versorging van die sowat 12 miljoen kinders in Suid-Afrika vasgevang in armoede is ʼn ontsaglike taak, veral in kontekste waar Christelike kinderwerkers nie juis veel erkenning ontvang nie en boonop onseker is van wat geestelike versorging in hierdie konteks behels. As gevolg hiervan kan ondeurdagte optrede kinders onopsetlik skade aandoen. Hierdie navorsing word vanuit ‘n Praktiese Teologiese- en ʼn Christelike-geestelike hoek gedoen. Die tesis is ontwerp as ʼn literatuurstudie, en gebruik Bronfenbrenner se ekologiesesisteembenadering as analitiese lens. Die navorsing handel oor die uitwerking van armoede op kinders, en ondersoek veral kinders se geestelike ontwikkeling in ‘n konteks van armoede. ʼn Verkenning van kinderarmoede bring aan die lig dat armoede van nature kompleks en multidimensioneel is en nooit alleen staan nie. Kinderlewens is verstrik in die web van armoede, wat ál hulle lewenskontekste raak. Die onsigbare ‘geweld’ van armoede het ʼn uitwerking op alle gebiede van kinders se lewens, en laat letsels op kinders se fisiese, kognitiewe, opvoedkundige, emosionele, gedrags-, sosiale en geestelike ontwikkeling wat hulle lewenslank met hulle saamdra. ʼn Ondersoek na kinders se geestelike ontwikkeling dui op hernude belangstelling in dié onderwerp uit verskillende perspektiewe, wat natuurlik ook verskillende aspekte beklemtoon. Soos ʼn diamant met sy veelvuldige dimensies, sluit kindergeestelikheid ʼn relasionele bewussyn sowel as ʼn bewustheids-, misterie- en waardebesef in, en handel oor die welstand van die persoon in sy geheel. Christelike kindergeestelikheid plaas voorts die klem op ʼn bewuste verhouding met God in Jesus Christus deur die Heilige Gees. Konteks, kontekstuele leer, en versorging van die kind in sy geheel – alles gegrond op Christelike beginsels – is noodsaaklike komponente van ʼn kind se geestelike reis. Die rol van die Christelike kinderwerker is om te verseker dat geestelike versorging alle aspekte van die lewens van armoedige kinders omsluit. Praktiese Teologiese refleksie toon dat die opvattings van die Christelike kinderwerker die doeltreffendheid van bediening kan beïnvloed. Die gevare van ʼn godkompleks, dualistiese sienings, die kompartementalisering van die bediening, en ʼn gebrekkige antropologie van kinders lei tot ondoeltreffende bediening. Desondanks, selfs al beïnvloed armoede alle verhoudings, is God alreeds by die armes teenwoordig, en waar kinders is, is Hy in hulle sigbaar. Daarom moet hulle met waardigheid behandel en tot herstelde verhoudings begelei word. Die hoofgevolgtrekking is dat die Christelike kinderwerker ʼn belangrike rol in die geestelike versorging van armoedige kinders kan speel. Dié rol sluit in die voorsiening van ʼn omgewing van bestendige verhoudings met baie warmte, steun en liefderike sorg, en die bied van ʼn Christusgerigte Christelike kinderbediening waardeur kinders bewus word van God se teenwoordigheid in hul lewens. Tog duur die uitdaging van botsende spanninge, soos hulpbronfinansiering, sinvolle verhoudings met groot groepe, en bediening aan nie- Christenkinders, voort. Verdere navorsing is nodig oor die wisselwerking tussen kinders se geestelike ontwikkeling en kinderarmoede, en hoe om groot groepe uit Suid-Afrika se arm kinders God se teenwoordigheid te laat beleef.

Thesis (MTh)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: A congregation that wants to be faithful to a sending God, has to continually remind itself: “we are here now;” congregations need to converse with the unique identity, culture, context and time of where they are at. A Missional culture can only be established within a congregation if a prophetic sensitivity for God’s calling and sending is present. In this ethnographic account of the Dutch Reformed Church PUK-Kandelaar, the history, context and culture of the congregation is researched and explored. The aim of the study is to indicate where Kandelaar currently finds itself on the missional journey by bringing her unique realities of ministry and context into conversation with a Trinitarian missional ecclesiology. Following an introductory discussion of the research in terms of motivation, aim and methodology, a basis-theoretical overview of missional ecclesiology is given. Next, the congregational history is narrated, followed by a comprehensive ethnographic description of the congregation in her current context. Finally, an in-depth missional conversation is conducted between the congregation’s ministerial practice and God’s missional calling. The relation between the ministerial realities of Kandelaar as a categorical student congregation and the pursuit of a missional ministry practice is developed comprehensively, specifically by focusing on discernment as a core issue for missional leaders. The study indicates several unique ministerial realities for which Kandelaar, as a categorical student congregation, has to allow for, and thus provides the leadership of the congregation with a platform for further faithful discernment on the missional journey with the Triune God. / AFRIKAANSE OPSOMMING: 'n Gemeente wat hoop om getrou te wees aan die roeping van 'n sturende God het nodig om voortdurend vir hulleself te kan sê: "ons is nou hier." Gemeentes moet in gesprek tree met die unieke "ons", "nou" en "hier" van die gemeentekultuur -en konteks. 'n Missionale gemeentekultuur kan alleen gevestig word as daa 'n profetiese sensitiwiteit is vir God se roeping en sending. In hierdie etnografiese beskrywing van die NG Gemeente PUK-Kandelaar, is die storie en kultuur van die gemeente nagevors en verken. Die doel van die studie is om aan te toon waar Kandelaar haar tans op die missionale reis bevind, deur haar unieke bedieningswerklikhede -en konteks as kategoriale studentegemeente, in gesprek te bring met 'n trinitariese missionale ekklesiologie. Na afloop van 'n inleidende uiteensetting van die navorsing met betrekking tot motivering, doel en metodologie, volg 'n basisteoretiese oorsig van 'n trinitariese missionale ekklesiologie. Daarna word die gemeenteverhaal vertel, en volg daar ook 'n omvattende etnografiese beskrywing van die gemeente wat die huidige konteks van die gemeente pertinent laat meespreek. Ten slotte word die missionale gesprek in diepte verder gevoer deur die gemeente se bedieningspraktyk te ondersoek in die lig van God se missionale roeping vir die gemeente. Die verband tussen die bedieningswerklikhede van Kandelaar as kategoriale studentegemeente, en die strewe na 'n missionale bedieningspraktyk, word hier op omvattende wyse uitgewerk. Daar word onder andere spesifiek gefokus op geloofsonderskeiding as 'n kernbelangrike aangeleentheid vir missionale leiers. Die studie toon aan dat Kandelaar as kategoriale studentegemeente verskeie unieke bedieningswerklikhede het om mee rekening te hou. Sodoende bied die navorsing aan die leierskap van die gemeente 'n wegspringplek vir verdere geloofsonderskeidende denke op die missionale reis saam met die Vader, Seun en Heilige Gees.

Thesis (MTh (Practical Theology and Missiology))--University of Stellenbosch, 2006. / This study is an attempt to gain an understanding of the al-ruh (Holy Spirit) from a Muslim perspective and a comparison with the Christian perspective. Chapter 1 is an introduction. Chapter 2 and 3 are textual study; the meaning and usage of the al-ruh (Holy Spirit) in the Qur’an will be examined, especially in Muslim Dictionaries, Encyclopaedias and Commentaries as compared with the meaning and usage in the Biblical and Jewish scriptures. Obviously, the Holy Spirit plays an active role with humankind in creation and in revelation; the al-ruh has evidently inspired all the prophets and even believers according to the Qur’an. The experience of Muhammad with respect to the al-ruh is also mentioned in the Qur’an even when he was not yet aware of the work of Holy Spirit as well as the person of the Holy Spirit, as the third person of the Trinity in Christianity. Chapter 3 carries on the findings from the Qur’an, and furthermore give explanations as well as evaluate exegeses and various commentators’ opinions regarding al-ruh. Moreover, there are some disagreements among various Muslim commentators as manifested in their interpretations. Such disagreement is discernable with respect to the doctrine of Holy Spirit as a Person in the Trinity. In addition to this, various issues are investigated like: ‘Where did the divisions and disunity come from?’ Is it possible to find a satisfactory answer? ‘Is al-ruh the angel Gabriel?’ since the angel Gabriel is only mentioned once (66:4). Nevertheless, most of the commentators indicate that the Holy Spirit and the Spirit as the angel Gabriel are the same. Is there a gap in understanding between Muhammad and commentators? Is there a gap between classical and contemporary commentators? Chapter 4 presents a report of the empirical fieldwork carried out through interviews. Questionnaires are designed based on findings in the Qur’an and what commentators have said. A cross section of Muslims in the Western Cape of South Africa as well as Muslims from other African countries presently in Stellenbosch is selected for interviews. Several Islamic sects (i.e. Sunni, Sufis) who are found in South Africa are included in these interviews along with relevant information obtained from Internet sources. An analysis of data provides the basic thoughts for the assessment and response from the Christian point of view in Chapters 5 and 6. Chapter 5 is a comparative study. The aim is to find out similarities in both Christian and Muslim religious concepts, thereby attempting to build up on common grounds; and to find out the differences in understanding about the Holy Spirit and to restore an agreeable understanding of the concept of the Holy Spirit. The ultimate goal is to use the idea of the al-ruh from Qur’anic and Islamic concepts in order to build a bridge to the understanding of the Holy Spirit in Christianity. Some concepts are common to both Christianity and Islam, i.e. spirit (ruh), soul (nafs) and conscience (fitrah). Some fundamental doctrines are essential for both religions. For instance, The Oneness of God is understood in Islam as Tahwid (i.e. Oneness of Allah), and in Christianity, as Trinity, the Godhead or Triune God. Besides, both religions in terms of this doctrine contain elements of the transcendence and immanence of God in relation to creation. The key issue investigated further is ‘whether the Spirit is created or eternal’ and ‘Is al-ruh the created Spirit or the creator Spirit’? The question of how a Christian explains to a Muslim that Jesus is ultimately the Ruh Allah (the Spirit of God) introduced in the next chapter. Chapter 6 is a Missiological approach which is based on the fundamental knowledge of the Holy Spirit and the Trinity in Systematic theology and Missiology. Certain topics are examined from a comparative religious point of view; firstly, a comparison of the natural human with the spiritual human to find out the function of the conscience and of spirituality from a Biblical point of view. Secondly, a comparison of Jesus with Adam and an angel in terms of the purpose for which God created the whole world is made with a focus on Jesus in humanity. Thirdly, a definition of the divinity of Jesus in terms of two aspects: Jesus as the first-born Son of God and Jesus as Messiah (the anointed one and saviour of the world), using a historical, traditional and Christological understanding. Fourthly, a Pneumatological approach is applied as an innovation to this study. Its endeavours generally explore the human religious experience, in order to initiate a ‘dialectical dialogue’; and subsequently to focus on the Trinitarian experience in Islam. An interesting example of martyrdom as an imitation of Christ on the cross can be found among Sufi Sunni Muslims. This is an evidence of the freedom of the Holy Spirit working wherever he wills. In brief, although the Person and the work of the Holy Spirit are not very obvious in the Qur’an, a careful study makes it increasingly apparent. Finally, the work of the Holy Spirit is still alive in all religions, not least in Islam, as the resulting evidence of my research suggests.

Thesis (MTh)--Stellenbosch University, 2008. / ENGLISH ABSTRACT: Conventional HIV intervention strategies are based on the presupposition that scientific knowledge and appropriate information about HIV will curb the spread of the disease. The dominant approaches to the HIV debate and pandemic focus mostly on the medical, pedagogical and ethical dimensions of the pandemic. Governments are concerned with democratic and human rights and the juridical implications of HIV. This study proposes that a team approach should be followed, with the emphasis on a holistic model of prevention care. In this regard it is hypothesised that the spiritual dimension, emphasising our human quest for meaning, moral decision-making and virtues as related to the transcendent dimension of our being human, should play a substantial role. One of the most burning issues in the pandemic is the phenomenon of stigmatisation. This investigation is in search of an approach that can effectively penetrate the realm of prejudice, blaming, and discrimination. If spirituality can address stigmatisation, antistigma interventions must acknowledge the role of pastoral care with its emphasis on ‘soul care’, values and meaning. The study explores the possibility of extending the traditional understanding of theology as fides quarens intellectum, with its emphasis on knowledge (the rational), to fides quares imaginem, with its emphasis on imagination (the aesthetic dimension of life). Therefore the important presupposition that, due to the aesthetic dimension of faith, care to people living with HIV should include the aesthetic dimension. If one links fides quares imaginem to fides quarens visum new options can be created for Practical Theology. In this regard, the visual dimension of life as represented by media, and specifically film, should be investigated in a HIV prevention strategy. The study thus proposes that a specific form of art, namely film, has potential as an effective antistigma intervention. It is hypothesised that film inherently has a spiritual dimension. This spiritual dimension could be linked to issues that can determine the direction and meaning of life, as well as the understanding of human identity and dignity. In this regard the study wants to determine to what extent film can play a fundamental role in addressing the realm of attitudes, convictions and belief systems. Film is thus suggested as a medium for spiritual intervention in order to bring about change on the level of perceptions. Lesser-educated people are very vulnerable, especially in relation to HIV. The study wants to explore whether film can be an effective medium of addressing, educating and influencing such people at their level. In order to test this, an empirical study was done to assess the effect that film has on HIV stigmatisation within such a group of people. The aim of the empirical research was not to create statistical evidence, but to illustrate certain trends and tendencies. A group of people from Vlaeberg, a rural area outside of Stellenbosch, South Africa, was chosen for the study. In order to empirically explore the potential of film in addressing HIV stigmatisation it was decided to use the film Yesterday, the first South African film to be nominated for an Oscar. The film was chosen for the following reasons: a) it is set within South Africa, depicting vulnerable persons within a rural setting; b) it has a positive, though realistic approach to HIV; c) it depicts the cruelty of stigmatisation; d) it shows how you can assist those with HIV; and e) it is easily understandable. The film was positively received and able to influence the stigmatising perceptions, attitudes and convictions of the target group. The empirical study proved that film has a spiritual dimension and should be used as a medium for spirituality formation. Due to this, it has an important role to play in antistigma interventions. In this regard, the research showed that film can indeed play a decisive role in a HIV prevention strategy and an antistigma intervention. / AFRIKAANSE OPSOMMING: Konvensionele MIV-ingrypingstrategieë word gebaseer op die aanname dat wetenskaplike kennis en geskikte inligting aangaande MIV die verspreiding van die virus sal kan halt. Die dominante benaderings tot die MIV-debat en –pandemie fokus meesal op die mediese, pedagogiese en etiese dimensies van die pandemie. Regerings is bemoeid met die demokratiese regte, menseregte en wetlike implikasies van MIV. Hierdie studie stel voor dat ’n spanbenadering gevolg moet word, waarbinne die fokus sal wees op ’n holistiese model van voorkomende sorg. Die hipotese is dat die spiritualiteits-dimensie ’n substansiële rol moet speel, aangesien dit ons menslike strewe na betekenis, morele besluitneming en waardes, soos dit in verhouding staan tot die transendente dimensie van ons menswees, in ag neem. Een van die kwellende vraagstukke van die pandemie is stigmatisasie. Hierdie navorsing soek ’n benadering wat effektief die gebied van vooroordele, beskuldiging, en diskriminasie kan penetreer. Indien spiritualiteit stigmatisasie kan aanspreek, moet antistigma-ingrypings die rol van pastorale sorg, wat klem lê op ‘sielesorg’, waardes en betekenis, erken. Die studie ondersoek die moontlikheid dat die tradisionele verstaan van teologie as fides quarens intellectum, met die klem op kennis (die rasionele), uitgebrei moet word na fides quares imaginem, met die klem op die verbeelding (die estetiese dimensie van die lewe). Daarom word die belangrike aanname gemaak dat, as gevolg van die estetiese dimensie van geloof, sorg vir dié met MIV die estetiese dimensie moet insluit. As ’n mens fides quares imaginem skakel met fides quarens visum word nuwe moontlikhede ontsluit vir Praktiese Teologie. In hierdie opsig moet die visuele dimensie van die lewe, soos dit uitgebeeld word deur die media en meer spesifiek film, ondersoek word in ’n MIV-voorkomingstrategie. Die studie stel voor dat ’n spesifieke vorm van kuns, naamlik film, potensiaal het as ’n effektiewe antistigma-ingryping. Daarom die hipotese dat film inherent ’n spirituele dimensie het. Hierdie spirituele dimensie kan geskakel word met kwessies wat die rigting en betekenis van lewe kan bepaal, sowel as ons verstaan van menslike identiteit en waardigheid. Gevolglik wil hierdie studie bepaal tot watter mate film ’n fundamentele rol kan speel in die aanspreking van houdings en oortuigings. Film word dus voorgestel as ’n medium vir spirituele ingryping om sodoende verandering te bring op die vlak van persepsies. Mense met minder opvoeding is baie kwesbaar en blootgestel, veral in terme van MIV. Hierdie studie ondersoek of film ’n effektiewe medium kan wees om sulke mense aan te spreek, op te voed en te beïnvloed. Om dit te bepaal is ’n empiriese studie gedoen wat moes vasstel watter effek film het op MIV-stigmatisering binne so ’n groep. Die doel van die empiriese studie was nie om statistiese bewyse te lewer nie, maar om sekere neigings en tendense aan te toon. ’n Groep mense van Vlaeberg, ’n plattelandse area buite Stellenbosch, Suid-Afrika, is gebruik vir die studie. Die film Yesterday is gebruik vir die empiriese ondersoek aangaande die potensiaal wat film het om MIV-stigmatisering aan te spreek. Yesterday is die eerste Suid-Afrikaanse film wat vir ’n Oscar benoem is. Die film is gekies om die volgende redes: a) dit speel af in Suid- Afrika en weerlose mense binne ’n plattelandse omgewing word uitgebeeld; b) dit het ’n positiewe, dog realistiese benadering tot MIV; c) dit beeld die wreedheid van stigmatisering uit; d) dit dui aan hoe ’n mens diegene met MIV kan bystaan; en e) dit is maklik verstaanbaar. Die film was positief ontvang en het die stigmatiserende persepsies, houdings en oortuigings van die groep beïnvloed. Die empiriese studie het bewys dat film ’n spirituele dimensie het en as medium vir spirituele vorming gebruik moet word. Dus het film ’n belangrike rol te speel in antistigma-ingrypings. In hierdie opsig het die navorsing gewys dat film wel ’n deurslaggewende rol in ’n MIV-voorkomingstrategie en ’n antistigma-ingryping kan speel.

Thesis (MTh (Practical Theology and Missiology))--University of Stellenbosch, 2007. / The search for meaning, as a universal human quest, seeks to answer questions pertaining to the purpose in life. Preaching, as an ecclesiastical communicative tool, should be a platform from which to address such universal concerns. But how relevant are contemporary pulpit messages in light of this ongoing search and in light of the suffering experienced by many in our South African context with its unique history and ongoing challenges? Revisiting concepts such as meaning, hope and community are foundational components in our contemporary deliberations of the intention and practice of preaching today. If the homiletical intention is to instill hope, establish community and address humanities questions related to embracing the abundance in abundant life, then the praxis thereof should demonstrate a commitment to the relevance of people’s struggles. In the context of a post-apartheid South Africa, these questions are more pronounced as people experience the ongoing effects of poverty, prejudice, injustice and are confronted with the HIV/AIDS pandemic. For preaching to remain relevant it would need to extend its boundaries from the pulpit to the community. It will need to understand the plight of its people by addressing the questions that communities are asking, rather than providing messages far removed from humanities current experiences. In order to maintain this balance of hope, it will require an evaluation of the emphasis placed on representing both the social and spiritual aspects of the gospel. Social, with its focus on following the example of Christ on earth, and Spiritual, with its emphasis on both a realized and eschatological hope. Embracing this holistic message of the gospel should inherently contribute to personal and communal transformation as it is a message of good news for physical, emotional, socio-economic, psychological and spiritual realities. The language employed in this ongoing commitment requires constant renewal in order to synchronize the needs of the people with the message of hope. A message that is needed, longed for and inherently meaningful.