Thesis (MTh (Practical Theology and Missiology))--University of Stellenbosch, 2009. / AFRIKAANSE OPSOMMING: “First, the church isn’t ours; it’s God’s. And second, it isn’t ours; it’s us” (McLaren 2000:7). Wat ook al van die Kerk gesê word, hoe ons as Kerk funksioneer en leef – dit moet altyd gedoen word met hierdie woorde van McLaren in gedagte. Die gesindheid waarmee ons na mekaar kyk en met mekaar verskil is juis dit wat vertel van ons volwassenheid in Christus. “Die kriterium waarmee julle oordeel, sal ook vir julle self gebruik word” (Matteus 7:2)1. Gelowiges vanuit verskillende kerklike agtergronde, met verskillende dogmatiese tradisies en oortuigings, aanbid en dien die Here saam in 'n geloofsgemeenskap sonder enige teologiese spanning. Terwyl daar ruimte gebied word vir verskeie denkrigtings en elkeen se eie pad met God gebied word, gaan dit vir elke gelowige om 'n verhouding met God deur Jesus Christus en die leiding van die Heilige Gees. Verder gaan dit oor verhoudings tussen medegelowiges en 'n missionale praksis2 in die gemeenskap. Volgens Barna verlaat miljoene gelowiges die denominasies en tradisionele gemeentes (2005:11) omdat hulle gefrustreerd geraak het met die beheer binne die onbuigbare mensgemaakte strukture, sisteme en tradisies. Die bedanking van 'n paar honderd gelowiges vanuit die hoofstroom denominasies, net in George alleen, waaronder daar 'n hele aantal voltydse werkers, kerkraadslede en aktiewe lidmate is, maak dit nodig dat die tradisionele manier van kerkwees heroorweeg word. Die Kerk 24/7-beweging wat ontstaan het rondom predikante met Pinkster en Gereformeerde agtergronde, bied 'n geloofsgemeenskap vir dié wat saam met Barna se miljoene, die denominasies verlaat het. Die Beweging besef dat dit deel is van 'n postmoderne omgewing waarin die Kerk besig is om te verander. Hierdie beweging is deel van die Ontluikende Kerk as fenomeen en nie as 'n organisasie wat deur sekere “emergants” of enige iemand anders gelei word nie. Hierdie studie beskryf die Ontluikende Kerk soos veral deur die oë van Barna, Gibbs & Bolger, en McLaren gesien. Dit omskryf ook die ondervindinge en betrokkenheid van veral drie predikante, Breedt, Badenhorst en Potgieter wat saam met ander gelowiges op soek is na God se wil vir die Kerk in 'n postmoderne omgewing. Gedurende die bestaan van drie en 'n half jaar het nog agt ander predikante en voltydse werkers vanuit die Charismatiese, Pinkster en Gereformeerde agtergronde betrokke geraak en is deel van die vorming van die huidige bedieningspraktyk van die Kerk 24/7-beweging. Die antwoorde van die respondente werp meer lig op die redes waarom die betrokke gelowiges hul denominasies en gemeentes verlaat het om hulle saam met ander wat dieselfde oortuigings deel, te “fellowship” en die Here dan so te dien. Hierdie kwalitatiewe studie is die navorser se bydrae om die siening en belewenis van die postmoderne Christen se kerklike ervarings binne sy leefwêreld te beskryf. Die ontstaan van die Kerk 24/7-beweging is volgens die navorser 'n antwoord op die behoefte van talle gelowiges om die Here buite die tradisionele kerkstrukture en sisteme te dien. / ABSTRACT: “First, the church isn’t ours; it’s God’s. And second, it isn’t ours; it’s us” (McLaren 2000:7). Whatever is said about the Church, how we function as the Body of Christ and how we approach the future, must always be done with McLaren’s quote in mind. The attitude with which we differ from each other, will always point to our maturity in Christ. “For in the way you judge, you will be judged; and by your standard of measure, it will be measured to you” (Matthew 7:2). Believers from different spiritual backgrounds and convictions fellowship together in a faith community without any theological tension. While the focus is on a relationship with God through the Holy Spirit, each person is allowed to minister as he or she feels led by the Holy Spirit. What is very important, is the relationship amongst fellow believers and a missional praxis within the community. According to Barna, millions of believers leave the denominations and traditional congregations because of the control within the human-made systems and structures. In George alone a few hundred believers, of which quite a number were full-time workers, left the mainstream denominations in the past four years. This definitely calls for a reconsidering of the traditional way of doing church. The Church 24/7 movement, which was started by pastors from Pentecostal and Reformed backgrounds, offers a faith community to those who left their congregations just as Barna’s millions. The Movement realizes that it finds itself in a postmodern environment where the church is constantly changing. The Church 24/7 movement forms part of the Emerging Church as phenomenon and is not an organization led by the emergants like Brian McLaren or any other leader. This study describes the Emerging Church as chiefly seen through the eyes of Barna, Gibbs & Bolger and McLaren. It also emphasizes the experiences and involvement of Breedt, Badenhorst and Potgieter who started the Movement together with fellow believers. During the past three and a half years, eight other Ministers and full-time workers from the Charismatic, Pentecostal and Reformed backgrounds became part of the exciting development of this ministry which day by day unfolds through the Holy Spirit’s inspiration. The answers given by the respondents help us to understand why believers left their traditional congregations to spontaneously get involved with this new way of thinking about God’s Church. This qualitative study is the contribution of the researcher to describe the experience and perception the postmodern Christian have of church life within this world. According to the researcher the rise of the Church 24/7 movement is an answer to the believers who long to serve God without the traditional church structures and systems.

Thesis (MTh (Practical Theology and Missiology))--University of Stellenbosch, 2009. / AFRIKAANSE OPSOMMING: Die hipotese van hierdie studie is dat die identiteit van die NG Kerk Stellenbosch-Noord geskuif het van gemeente wat gerig was op haar voortbestaan as ideologies-gedrewe gemeenskap binne bepaalde bevolkingsgroep, na gemeente wat missionaal begin dink het op grond van nuwe verstaan van wie God is, en in die lig hiervan, wat kerk behoort te wees. Sy het haar roeping nuut ontdek in en deur haar betrokkenheid met ‘die ander’ wat in haar omgewing in nood verkeer. Drie teologiese konstrukte is gekies om die besluitnemingsproses in die tydlyn van die gemeente teologies te evalueer, naamlik: • die onderskeiding van wie die Drie-Enige God is, bepaal die manier van kerkwees; • die werking van die Heilige Gees in die onderskeiding van die missio Dei; en • die inkarnasie van Jesus as riglyn vir die uitleef van die missio Dei. Die bespreking van die tydlyn van die gemeente vorm sentrale deel van die studie. Die teologiese konstrukte sowel as die makro- en mesokontekste is bespreek en dan in verband gebring met die tydlyn om te evalueer in hoeverre die besluitnemingsproses ideologies of missionaal gedrewe was. Verder is etnografiese studie in die gemeente gedoen om die identiteit van die gemeente aan die einde van 2007 te bepaal. Hierdie studie het methodologies konstruktiewe replikasie verskaf vir die bevindinge in die tydlyn, en die hipotese dat daar wel paradigmaskuif plaasgevind het, as waar bewys. Die skuif hét plaasgevind: van ideologies-gedrewe gemeente, na gemeente wat die missio Dei onderskei om die missiones ecclesciae te vorm. / ENGLISH ABSTRACT: The hypotheses of this study is that the identity of the Dutch Reformed Church Stellenbosch North shifted from a congregation focusing on her existence as an ideologically driven community within a specific population group, to a congregation starting to think missionally from a new understanding of the Triune God. In the discernment thereof, she discovered what the church should be. She discovered her vocation anew through her involvement with the need of the ‘other’ in the neighbourhood. Three theological constructs were chosen, namely: • the discernment of who the Triune God is defines the manner of being church, • the work of the Holy Spirit in the discernment of the missio Dei; and • the incarnation of Jesus as guideline for the praxis of the missio Dei. The three theological constructs were used to evaluate the decision making processes in the congregation. The discussion of the timeline of the congregation forms a central part of this study. The three theological constructs as well as the macro and meso contexts are discussed, and then related to the timeline to evaluate if the decision making processes were ideologically or missionally driven. Furthermore, an ethnographic study was conducted in the congregation to establish her identity towards the end of 2007. This study gave a methodological constructive replication of the findings from the timeline and further proved the hypotheses correct that a paradigm shift did take place. The paradigm did shift from an ideologically driven congregation to one that discerned the missio Dei and became the missions ecclesiae.

Thesis (MTh (Practical Theology and Missiology))--University of Stellenbosch, 2009. / The church as a living organism is expected to grow. In the Great Commission in the book of Matthew 28:19-20 it is revealed that the desire of Jesus is that His church should increase. Growth therefore is an integral part of the church. There has been an incredible obsession with church growth strategies and methods that churches have never experienced before. South Korean churches have not been left out in this quest for church growth models. Church growth theories from the Fuller Seminary in America were introduced and applied between 1970 and 1980 and strongly affected many South Korean churches. The question for discussion here is not whether the church should grow, but in what ways growth occurs and by what means. It is God’s desire that his church grow. This is clearly demonstrated in scriptures. Various models have been put forward to examine the growth of the church, but as with all models, they have their limitations. This study focuses on Loren B. Mead’s model of church growth and its application in Korean churches. The aim of this study is to analyze and evaluate church growth theories found and followed in South Korean churches, which have affected the church in order to provide a more valid understanding. It seems that the Korean church’s failure to understand the balance between quantitative and the qualitative growth could be attributed, at least in part, to a misunderstanding of church growth theories. This study presents a desirable church growth model which promotes not only quantitative growth, but also effective and continual growth. Loren B. Mead’s model of growth is introduced which deals with four different forms of growth: numerical growth, maturational growth, organic growth, and incarnational growth. Chapter one of this study covers the background to the entire study and lays the conceptual framework of the study. Background of the Korean churches is surveyed, the aim of the study is highlighted, and the problem statement outlined, the motivation of the study introduced, and above all the hypothesis is spelt out. The methodology and the delimitation of the study are also covered in this chapter. Chapter two presents an overview of church growth models. A working definition is offered after considering various definitions of church growth. This chapter also considers the different backgrounds of major church growth movements. A theological and biblical basis of church growth is also covered in this chapter; types of church growth and the factors that contribute to the various types of church growth are also covered in this chapter. The chapter concludes with an evaluation of the strengths and weaknesses of the various church growth models. Chapter three covers the empirical study. Qualitative data collected through the means of questionnaires from three South Korean churches is analyzed; laying the foundation for further work in Chapter five. Chapter four is an intensive study of Loren B Mead’s church growth model, namely numerical growth, maturational growth, organic growth, and incarnational growth. The uniqueness of this model is also discussed in a comparative form with other church growth models. Chapter five presents practical guidelines for South Korean churches for church growth, drawing inspiration from the literature study, the empirical data and primarily from Loren B. Mead’s model of church growth “More than Numbers” outlined in his book (1993). Chapter six forms the conclusion of the study. The major contributions of the study are highlighted and several suggestions are offered for practical applications of church growth in South Korean churches, and some suggestions for further research are also offered.

Thesis (MTh (Practical Theology and Missiology))--University of Stellenbosch, 2009. / ENGLISH ABSTRACT: This thesis is intended to assess Christian communication in the light of the conundrum of sermonic language originating from Korean pulpits. In Korea, preaching is valued highly: almost everyone is aware that preaching is a crucial issue in Christian communication. In the light of communicative preaching, a sermon is composed of three “languages,” namely the language of God, the preacher, and the congregation. The language of the sermon is an important locus of effective communication through preaching. In spite of this point, many Korean preachers preach their sermons regardless of what influence the sermonic language exercises on communicative preaching, without recognizing the change of the context of preaching. In this thesis, the contention is that we should reconsider the relevance of the sermonic language conveyed from the pulpit. It should be reiterated that revisiting and appropriating the language of the sermon is a corollary of its revival and renewal. In order to ensure the relevant usage of sermonic language, it is necessary that we scrutinize communication theories within the framework of homiletical reflection. In Chapter 2 some principles of communication with regard to preaching are outlined. The influence of communicative noise which takes place in the preaching process is illustrated. This chapter also highlights the importance of the relationship between communication and preacher, and between preacher and congregation. This analysis offers a compendium of relevant sermonic language in communicative preaching. The third chapter elaborates on three major causes that have evoked the noises which may affect the conveying of sermonic language: the preacher, the congregation, and the environment. Disclosing these causes of irrelevant sermonic language will help us explore and develop theories, models, and applications. Theologically, preachers should consider three major aspects in view of the language of the sermon when they prepare, deliver, and end their sermons: Christ, the Holy Spirit, and the Church. In Chapter 4 these three perspectives on sermonic language are studied and elucidated. Christology, pneumatology, and ecclesiology are cornerstones in the language of the sermon. In this chapter, it has been concluded that, for the language of the sermon to be aptly used, these theological approaches should be actively applied to the reality of preaching. In the fifth chapter I suggest several proposals for a more effective usage of sermonic language in the Korean church. In view of rampant irrelevant elements in Korean sermonic language, this chapter examines the importance and necessity of biblical role models for recovering the identity and the reality of sermonic language: prophets, Jesus Christ and Paul. / AFRIKAANSE OPSOMMING: Die bedoeling van hierdie tesis is om Christelike kommunikasie vanaf Koreaanse kansels te evalueer in die lig van die krisis waarin preektaal tans is. In Korea word prediking hoog aangeslaan: feitlik almal is bewus daarvan dat prediking 'n wesenlike onderdeel vorm van Christelike kommunikasie. Gesien as kommunikatiewe prediking, word „n preek saamgestel deur drie “tale”, naamlik die taal van God, die prediker en die gemeente. Die taal van die preek is 'n belangrike lokus van effektiewe kommunikasie tydens prediking. Desnieteenstaande lewer baie Koreaanse predikers hulle preke sonder om die invloed van taal op hulle preke in berekening te bring. In hierdie tesis is die uitgangspunt dat ons die relevansie van taal vir die prediking in heroorweging moet neem. Dit word benadruk dat 'n herwaardering van taal noodsaaklik is vir die vernuwing van prediking. Met die oog daarop word sekere kommunikatiewe teorieë binne die raamwerk van homiletiese refleksie ondersoek. In Hoofstuk 2 word sekere beginsels van kommunikasie met die oog op prediking bespreek. Die invloed van kommunikatiewe “geraas” tydens die preekproses word geïllustreer. Hierdie hoofstuk lig ook die belang van die relasie tussen kommunikasie en prediker, asook tussen prediker en gemeente uit. Hierdie analise bied 'n samestelling van voorbeelde van relevante preektaal in kommunikatiewe prediking. Die derde hoofstuk brei uit op drie primêre oorsake van geraas wat die taal van prediking mag beïnvloed: die prediker, die gemeente, en die konteks. Openbaarmaking van hierdie oorsake van irrelevante preektaal stel ons in staat om teorieë, modelle en toepassings te ondersoek en ontwikkel. Teologies gesproke behoort predikers drie primêre faktore in ag te neem met die oog op die voorbereiding en lewering van hulle preke: Christus, die Gees, en die Kerk. In Hoofstuk 4 word hierdie drie perspektiewe op preektaal aan die orde gestel. Christologie, pneumatologie, en ekklesiologie vorm hoekpilare van preektaal. In hierdie hoofstuk word die konklusie bereik dat daar 'n daadwerklike toepassing van hierdie beginsels in terme van preektaal noodsaaklik is vir Christelike kommunikasie in prediking. In die vyfde hoofstuk word 'n aantal voorstelle vir meer effektiewe gebruikmaking van taal in prediking in die Koreaanse Kerk gemaak. In die lig van sekere wangestaltes in Koreaanse preektaal, ondersoek hierdie hoofstuk die belang en noodsaaklikheid van Bybelse rolmodelle vir die herontdekking van die wese van preektaal: die profete, Jesus Christus en Paulus.

Thesis (MTh (Practical Theology and Missiology))--University of Stellenbosch, 2009. / In the past, white men in South‐Africa benefited from the structures in society. These benefits led to certain stereotypical images of manhood, and raised specific expectations that men need to comply with. In the meantime, the situation in South‐Africa changed in such a way that white men do not benefit from the structures of society in the way they did in the past. All men are not affected in similar way by these changes. Certain men are affected in such a way that they experience crises, because they cannot comply with the expectations associated with earlier ways of thinking about what it is to be a man, and because they cannot compensate for their vulnerability. The issue about men’s vulnerability is aggravated by the fact that many white men were emotionally wounded during their compulsory national military service. The preaching event needs to place the crises that are experienced by many white men, in the light of the gospel. That will mean that preaching needs to make a contribution in order to help the men who are experiencing crises, to discover who they really are. They need to discover that they are vulnerable people through whom God is working in a particular way, not when they have power, but while they are experiencing their vulnerability. The destructive effects that certain structures in society and the desire for success have on people, need to be pointed out in the light of biblical witness. The important role that women fulfil with regard to emotional support to men, also need to be pointed out in the light of biblical witness. With regard to the last‐mentioned, it is not the intention to stereotype women by enforcing a certain role on them, but rather to focus the attention on an important reality. Preaching’s contribution concerning all the aspects mentioned so far, ought not to occur in a prescriptive manner. It should rather proclaim God’s work in such a way that hearers can come to a better understanding of what God wants to do through them, or is already doing through them, in order to have an effect on their way of doing and being. South‐African preaching, however, is full of moralisms. Moralistic preaching does not proclaim God’s work so that hearers can act by the virtue of that, but set requirements hearers must comply with in order to produce certain results. This type of preaching has the potential to aggravate the situation for men who are experiencing crises. To prevent the last‐mentioned possibility, preachers must have clarity about who and what the congregation is and what the function of the Biblical text ought to be.

Thesis (MTh (Practical Theology and Missiology))--Stellenbosch University, 2008. / This research was motivated by my various involvements as a teacher, pastor and a leader in the Evangelical Church of West Africa (ECWA). It was also based on the assumption that the quality of a society’s future leaders is found in the church. Africa’s future leaders are today’s youth. The church needs future leaders who will help unleash its potential to accomplish the purpose of its existence. However, since the year 2002 there has been a mass exodus of youth from the ECWA to other churches and denominations due to leadership incompetence and lack of ministry opportunities. In response to the declining interest, participation and the exodus of youth in the Evangelical Church of West Africa, this study investigates mentoring as a means of developing the youth into leadership positions as an avenue for sustainable leadership development and retention of youth in the church. The Evangelical Church of West Africa, just as other churches in Africa, have forgotten that the role of leadership is to transform the adverse circumstances that people face by inspiring hope and empowering them to achieve the desired results, which ensures stability and sustainable growth. The purpose of this research was to explain the importance of leadership development and mentoring for the church, and to also evaluate the current situation of leadership development using the ECWA as a case study for the church in Africa. Africa is a continent with vast resources and countless opportunities. But currently it is the continent with the worst socio-economic conditions, and this could be attributed to the kind of leadership we have in Africa. The church unfortunately is not making any recognizable difference to set the pace for leadership in the African continent. The ECWA for example, has more than 70 district leaders, but many of them do not finish their three or six-year terms well. Those who manage to finish well do so without any legacy of preparing the future generations for effective leadership. The need to develop young people with proven character and integrity into leadership is a need of the hour; therefore, the church needs to invest in the youth through effective mentoring for leadership. One question guided this research: Can participation in meaningful mentoring relationships and/or creating a mentoring culture make an important and observable contribution to leadership development and retention of young people in the Church? More precisely – can it do so in the Evangelical Church of West Africa (ECWA)? This also provides the methodological framework from which the study will be organized. Through this study, I hope to sensitize the church of the need for leadership and mentoring and for the need not just to develop young leaders through mentoring, but to develop young leaders who will follow the 2 Timothy 2:1-2 principle. It is also aimed at helping the church to maximize the leadership potentials found in the youth through mentoring and leadership development.

Tesis (MTh (Practical Theology and Missiology))--University of Stellenbosch, 2010. / ENGLISH ABSTRACT: This research has started because of a concern that the Korean Presbyterian Church is not utilizing the lectionary. Very few Korean Presbyterian churches follow the lectionary and this situation fosters many problems in their preaching and worship. However, the lectionary can remedy them. Firstly, many Korean Presbyterian preachers do not have a long-term plan for preaching and choose a sermon text week by week. Consequently, they are pressed for the time to preach and this easily leads them to do topical preaching. One of the weaknesses of topical preaching is that a preacher might approach a text with a preconceived topic or theme and use the text as a pretext. This is contrary to the principle of biblical preaching. However, the lectionary assures the biblical mentality because it prevents preachers from imposing their preoccupied ideas onto a text. The lectionary makes them consider and listen to the text first. Secondly, the texts for preaching are confined by the preacher’s preference. The arbitrary choice of the texts narrows the scope of the sermon texts. However, the lectionary expands the range of the texts for preaching because it covers most books of the Bible. Thirdly, worship in the Korean Presbyterian churches lacks coherency among its parts. Due to lack of a long-term plan of preaching, various parts of worship do not harmonize with one another. However, the lectionary offers a long-term plan for preaching, and it enables the parts of worship to be prepared to have the same voice. Fourthly, the Korean Presbyterian ministers have to preach a lot. Therefore, practical helps such as lectionary commentaries or worship guides can be of assistance to them. Fifthly, worship in the Korean Presbyterian churches is highly sermon-biased, that is, preaching has precedence over worship. However, the lectionary preconceives the context of worship and puts preaching within this context. Furthermore, the lectionary restores the balance between the Word and the Eucharist. It is designed for experiencing the paschal mystery that is the core of Sunday worship. Sixthly, the Korean Presbyterian churches are failing to appreciate the church year’s theological and educational value. The church year they observe is fragmentary. However, the lectionary is founded on the traditional church year, which has a Christological focus. It enables us to celebrate the life and works of Jesus through the year, and instills faith and hope in people’s mind. Lastly, the individualism of the Korean churches is another problem. These churches are plagued by an internal division and competition. It appears as if they are not concerned about the unity of the church as the body of Christ. However, the ecumenical feature of the Revised Common Lectionary inspires them to have a community mind. It reminds them of the unity of the church. Of course, the lectionary is not a perfect plan. It has some limitations as well as the strengths. Nevertheless, the lectionary is surely a useful instrument that would improve the worship and preaching in the Korean Presbyterian Church. / AFRIKAANSE OPSOMMING: Hierdie navorsing het voortgespruit uit ʼn besorgdheid oor die Koreaanse Presbiteriaanse Kerk se aanwending van die Leesrooster. Die feit dat bitter min Koreaanse Presbiteraanse Kerke die Leesrooster volg, gee aanleiding tot verskeie probleme in hulle prediking en aanbidding. Nietemin kan die Leesrooster hierdie probleem regstel. Eerstens beskik baie Koreaanse Presbiteraanse predikers nie oor ʼn langtermyn plan vir prediking nie en word ʼn preek op ʼn weeklikse basis gekies. Gevolglik is hulle tyd om te preek beperk en lei dit maklik tot aktuele prediking. Een van die swakpunte van aktuele prediking is die feit dat ʼn prediker ʼn teks met ʼn vooropgesette onderwerp of tema mag benader en die teks as dekmantel mag gebruik. Dit is strydig met die beginsel met bybelse prediking. Die Leesrooster verseker egter die bybelse mentaliteit omdat dit verhoed dat predikers hulle vooropgesette idees op die teks afdwing. Die Leesrooster noop hulle om die teks in ag te neem en daarna te luister. Tweedens beperk die prediker se voorkeur die tekste wat vir prediking gebruik kan word. Die omvang van tekste word begrens deur die willekeurige keuse daarvan. Die Leesrooster kan egter die bestek van tekste vir prediking uitbrei omdat dit die meeste Bybelboeke insluit. Derdens word aanbidding in die Koreaanse Presbiteraanse Kerk gekenmerk deur ʼn gebrek aan samehang tussen die verskillende elemente daarvan. As gevolg van die afwesigheid van ʼn langtermyn plan vir prediking, ontbreek die harmonie tussen die verskillende dele van aanbidding. Die Leesrooster bied egter ʼn langtermyn plan vir prediking en help dat die elemente van aanbidding so voorberei kan word dat hulle dieselfde gewig dra. Vierdens moet Koreaanse Presbiteraanse predikante baie preek. Dus kan hulle baat vind by praktiese hulpmiddels soos kommentare op die Leesrooster of aanbiddingsriglyne. Ten vyfde is aanbidding in Koreaanse Presbiteriaanse Kerke hoogs predikasie gebasseerd, d.w.s. prediking geniet voorkeur bo aanbidding. Die Leesrooster bepaal egter die konteks van aanbidding vooraf en plaas prediking binne hierdie konteks. Voorts herstel die Leesrooster die balans tussen die Woord en die Nagmaal. Dit is ontwerp vir die ervaring van die paas geheimenis as die kern van die erediens op ʼn Sondag. Ten sesde waardeer die Koreaanse Presbiteriaanse Kerk nie die teologiese en opvoedkundige waarde van die kerkjaar nie. Die kerkjaar wat deur hulle gehandhaaf word is fragmentaries. Die Leesrooster is egter gefundeer op die tradisionele kerkjaar met ʼn christologiese fokus. Dit stel ons instaat om die lewe en handelinge van Jesus die hele jaar deur te vier, en vul mense se gemoed met geloof en hoop. Ten laaste is die individualisme van die Koreaanse Kerke nog ʼn probleem. Hierdie kerke gaan gebuk onder interne verdeeldheid en kompetisie. Dit wil voorkom asof hulle nie besorgd is oor die eenheid van die Kerk as die liggaam van Christus nie. Nietemin inspireer die ekumeniese karakter van die Revised Common Lectionary hulle om ʼn samehorigheidsgevoel te hê. Dit herinner hulle aan die eenheid van die Kerk. Natuurlik is die Leesrooster nie ʼn perfekte plan nie. Dit het sekere beperkinge sowel as sterktepunte. Nogtans is die Leesrooster ongetwyfeld ʼn bruikbare instrument wat aanbidding en prediking in die Koreaanse Presbiteriaanse Kerk kan verbeter.

Thesis (MPhil (Religion and Culture) (Practical Theology and Missiology))--University of Stellenbosch, 2010. / ENGLISH ABSTRACT: Green spirituality as found in popular media such as films can be used to develop an ecological ethic in theological reflection and praxis and serve as a platform in a multi-sectoral and multi-pronged response to the ecological crisis. By examining the films Avatar, Emerald Forest, Dances with Wolves, The Day the Earth Stood Still, and the animated films of Hayao Miyazaki, ecological and spiritual themes can be drawn from the text and applied as contemporary examples of 'green spirituality'. In the first chapter I articulate and describe the research problem, whether green spirituality is found in popular media and if so, could it be used to develop an ecological ethic in theological reflection and praxis. This discussion includes the aims of the study and the description of the research methodology used in the study, as well as the delimitations of the study. In the second chapter I define some of the key terms: spirituality, green spirituality, ecological crisis, ecological ethic, and present a brief overview of the theoretical concepts, ecofeminism, and deep ecology, within whose context this study takes place. This chapter will include the literature survey that informs this study. In the third chapter I present the data, namely the green spirituality found in media such as the films Avatar, Emerald Forest, Dances with Wolves, The Day the Earth Stood Still, and the films of Hayao Miyazaki. The films are summarised and evaluated according to the green spirituality and ecological themes presented. Four signifiers are identified to be present in the films: visual, cognitive, spiritual and communal. In the fourth chapter I present my interpretation of the data, as informed by scholarly sources, and also describe the relevance of the data in the faith traditions and the positions taken by faith traditions with regards to the ecological crisis. I also present some practical suggestions for responses in theological praxis. In chapter five I present my conclusion. / AFRIKAANSE OPSOMMING: 'Groen spiritualiteit', soos gevind in populêre media soos films kan gebruik word om 'n ekologiese etiek in teologiese refleksie en praxis te ontwikkel en kan dien as 'n platform in 'n multi-sektorale en multi-fokus reaksie op die ekologiese krisis. Deur die films Avatar, Emerald Forest, Dances with Wolves, The Day the Earth Stood Still, en die films van Hayao Miyazaki te ondersoek, kan ekologiese en spirituele temas onderskei word en toegepas word as kontemporêre voorbeelde van 'groen spiritualiteit'. In die eerste hoofstuk noem en beskryf ek die navorsingsprobleem, naamlik die moontlikheid om groen spiritualiteit wat te vinde is in die populêre media soos films, te gebruik om 'n ekologiese etiek te ontwikkel in teologiese refleksie en praxis. Hierdie bespreking sluit die doelwitte en beperkings van die studie in en beskryf die navorsingsmetodologie wat gebruik word. In die tweede hoofstuk gee ek 'n paar definisies van sleutel begrippe: spiritualiteit, groen spiritualiteit, ekologiese krisis, ekologiese etiek, sowel as 'n kort oorsig van die teoretiese konsepte soos ekofeminisme en 'deep ecology' waarin die studie omraam. Hier sluit ek in wat ek verstaan onder die sleutel konsepte om die studie te definieër binne die raamwerk van die navorsing. Hierdie hoofstuk sluit die literatuur oorsig in. In die derde hoofstuk gee ek die data, naamlik die groen spiritualiteit gevind in populêre media soos die films Avatar, Emerald Forest, Dances with Wolves, The Day the Earth Stood Still, en die films van Hayao Miyazaki. Die films word opgesom en ge-evalueer volgens die groen spiritualiteit en ekologiese temas teenwoordig. In die vierde hoofstuk beskryf ek my interpretasie van die data, soos voorgestel ook deur geleerde bronne en die geloofstradisies. Ek maak ook 'n paar praktiese voorstelle in teologiese praxis. In hoofstuk vyf gee ek my gevolgtrekking.

Thesis (MTh)--University of Stellenbosch, 2011. / ENGLISH ABSTRACT: ABSTRACT This paper presents a proposal of carrying out sustainable relief and development activities from the church perspective. With reference to the Nkhoma Synod Relief and Development Project, the paper suggests that awareness brings about self-reliance; and forms a concrete foundation for any community project. The first chapter gives an introduction to the whole presentation. This includes research problem statement, hypothesis, motivation, and possible value of the study. Chapter 2 looks at meaning of development and what role should the church take in order to empower and improve the life of the local community. Chapter 3 analyses the relief programme initiated by Nkhoma Synod. The chapter looks at some problems that made the projects initiated by the church and government in Malawi not to work. Chapter 4 looks at some steps of how the church of Nkhoma Synod can initiate her programmes in order to be successful. The chapter first looks at the meaning of church and mission, then it goes to look at what do we mean when we talk of self-reliance of the local community. Eventually, chapter suggests how best can the church in Nkhoma Synod approach relief and development programme to bring about self-reliance. The chapter looks at the role of the change agents and the community. The final part that is chapter 5 contains some concluding remarks. The paper concludes with remarks that the people themselves must see that coming together to work in small groups is not only to their own advantage but also leads to increase solidarity and strengthens the people as a group.

Thesis (MTh (Practical Theology and Missiology))--University of Stellenbosch, 2011. / ENGLISH ABSTRACT: During the study there was an attempt to understand the interplay between Christian faith and Shona tradition in the quest for meaning within the HIV and AIDS pandemic. It was revealed that HIV/AIDS has caused unimaginable suffering among all segments of society in Zimbabwe but impacts more on women and children. The suffering caused by HIV and AIDS has inevitably raised the question of meaning which is urgent and widespread, making people turn to the Christian faith or to Shona tradition for answers to their suffering. During the study there was an attempt to find out why Shona Christians revert to Shona traditions in quest for meaning within the HIV and AIDS scourge. It has been revealed that one single answer does not exist and that the quest for meaning as the sum total of answers does not exist. The quest for meaning is about discovering a God-image which is appropriate to give meaning in suffering by being involved and engaged with the existential realities of people within the HIV and AIDS pandemic. It was made clear during the study that the quest for meaning within the HIV and AIDS pandemic has greatly challenged both belief systems to the extent that the Shona Christians, not only revert to tradition in quest for meaning but move back and forth, in and out of both belief systems and remain confused about who God is. The dilemma for the Shona Christians in quest for meaning therefore is a crisis of faith, a personal crisis of identity and a continuous search for meaning. In light of this devastating pandemic, it is an undeniable fact that the quest for meaning among the Shona Christians within the HIV and AIDS pandemic challenges the SDA church to reinterpret and reframe pastoral theology in a way that is relevant to discovering a God who can be trusted to give meaning in suffering. / AFRIKAANSE OPSOMMING: In die studie is daar gepoog om die wisselwerking tussen die Christelike geloof en Shona tradisie te verstaan – veral in die konteks van die soeke na betekenis binne die MIV/VIGS pandemie. Daar is gevind dat MIV/VIGS ongekende lyding veroorsaak in alle sektore van die gemeenskap in Zimbabwe, maar dat die impak daarvan groter is op vroue en kinders. Die lyding wat deur MIV/VIGS veroorsaak word, het onvermydelik vrae laat ontstaan met betrekking tot die vraag na betekenis. Hierdie vrae is dringend en wydversprei en veroorsaak dat mense hulle tot die Christelike verloof of na die Shona tradisies wend vir antwoorde rakende hulle lyding. Daar is gepoog om uit te vind hoekom Shona Christene hulle tot die Shona tradisie wend vir antwoorde op hierdie kwessie. Daar is gevind dat daar nie een enkele antwoord vir hierdie verskynsel bestaan nie, maar dat die soeke na betekenis eintlik 'n soeke na 'n Godsbeeld is wat betekenis sal verleen deur betrokke te wees in die eksistensiële werklikhede van mense binne die MIV/VIGS pandemie. Dit het tydens die studie duidelik geword dat die soeke na betekenis tydens die pandemie beide geloofsisteme tot so 'n mate bevraagteken het, dat Shona Christene hulle nie net tot die Shona tradisies gewend het nie, maar ook heen en weer en in en uit beweeg tussen die sisteme en steeds verward bly oor wie God is. Vir die Shona Christen word die dilemma dus 'n geloofskrisis, 'n persoonlike identiteitskrisis en 'n volgehoue soeke na betekenis. In die lig van hierdie verskriklike pandemie en in die soeke na betekenis tydens die MIV/VIGS pandemie, word die Sewendedagadventistekerk uitgedaag om hulle pastorale teologie op so 'n wyse te herinterpreteer en te herbewoord dat dit relevant is tot die ontdekking van 'n God wat vertrou kan word om betekenis aan lyding te gee.