Thesis (MTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: In the rites of Christian worship, various aspects are operated, and some of them seem to have opposite attributes that cannot exist at the same place and be performed at the same time. Since all the aspects are so important to worship, we cannot over-stress or exclude either one of them. The relationships between the aspects being confronted with cause tensions in worship. The aim of this thesis is to synthesize these tensions, esp. concerning fear and hospitality in worship. Fear and hospitality cannot be expressed with one perspective, because they in themselves have various aspects. Fear of God has a dimension of Mysterium Tremendum but, at the same time, it has a dimension of Fascinosum. Hospitality also has two dimensions: of God and of human beings. Thus, what is significant is to relieve the tension between fear and hospitality and the tension implied in themselves. To accomplish this goal, we endeavour to find the agent for the synthesizing the two aspects in worship so that they can stand in a dialectical relationship. We apply a Christological approach and pneumatological insights for this task. In Jesus a negative dimension of fear of God can be altered to hospitality of God while still grabbing a positive sense of fear of God in worship. Therefore, In Jesus fear and hospitality is synthesized. This synthesizing is different from blending or balancing fear and hospitality in worship just in quantity and quality for they cannot relieve the tensions. Lastly, we deal with a matter of opening and closing as a pragmatic task. The church and worship can be open for God’s hospitality, but at the same time they are closed to some for fear of God. Opening or closing in itself cannot be the solution for this contradiction. The answer for the matter of opening and closing lies in a dialectical relationship between fear and hospitality in Jesus Christ, because in Him all the tensions are relieved. / AFRIKAANSE OPSOMMING: In die rituele van Christelike aanbidding is verskeie elemente aan die werk, en dit wil voorkom asof sommige hiervan teenoorgestelde eienskappe het wat nie gelyktydig kan bestaan of uitgevoer kan word nie. Aangesien al die aspekte so belangrik is vir aanbidding, kan ons nie een van hulle oorbeklemtoon of uitsluit nie. Die verhoudings tussen die elemente gee aanleiding tot spanninge. Die doel van hierdie tesis is om die spanninge te sintetiseer, veral wat betref vrees en gasvryheid in aanbidding. Vrees en gasvryheid kan nie met een perspektief uitgedruk word nie omdat hulle uit verskeie aspekte bestaan. Vrees vir God het 'n dimensie van Mysterium Tremendum, maar terselfdertyd ook 'n dimensie van Fascinosum. Gasvryheid het ook twee dimensies: van God en van die mens. Dit is dus betekenisvol om die spanning tussen vrees en gasvryheid en die spanning binne dié aspekte te verlig. Om hierdie doel te bereik, probeer ons om die agent te vind vir die sintese van die twee aspekte in aanbidding, sodat hulle in 'n dialektiese verhouding tot mekaar kan staan. Ons wend 'n Christologiese benadering en pneumatologiese insigte vir hierdie taak aan. In Jesus kan 'n negatiewe dimensie van vrees verander word in die gasvryheid van God, terwyl die positiewe sin van die vrees vir God in aanbidding beklemtoon word. Vrees en gasvryheid word in Jesus gesintetiseer. Hierdie sintetisering verskil van die vermenging of die balansering van vrees en gasvryheid in aanbidding in die hoeveelheid en kwaliteit omdat hulle nie die spanning kan verlig nie. Ten slotte, behandel ons die aspekte van opening en sluiting as 'n pragmatiese taak. Die Kerk en aanbidding kan oop wees vir God se gasvryheid, maar op dieselfde tyd is hulle vir sommige geslote weens ʼn vrees vir God. Om oop te maak of om te sluit kan op sigself nie die oplossing vir hierdie teenstrydigheid wees nie. Die antwoord vir opening en sluiting lê net in 'n dialektiese verhouding tussen vrees en gasvryheid in Jesus Christus, want in Hom is al die spanninge verlig.

Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: The ministry of preaching is related not only to speaking, but also to hearing, as faithful preaching is dependent on faithful listening, which means listening to both the Scripture and a sermon. Although faithful listening is very important, the field of homiletics seems to focus more on the study of speaking than on the study of listening. However, through the rapid development of the communication technology, contemporary hearers’ way of hearing is changing as never before. Thus, contemporary preachers need to consider the changed way of hearing and faithful listening to the ministry of the Word. The new hearing or contemporary people’s new way of communication is caused by the secondary orality or audiovisual culture. Contemporary people, especially the younger generation, are affected by the secondary orality culture rather than by the Gutenberg system or the print culture. However, most Korean preachers belong to print culture era as regards communication because of a synergy between the Korean authoritarian context and the characteristics of cognitive propositional preaching. On the other hand, contemporary hearers’ patterns of thought and ways of communication belong to the secondary orality culture. Consequently, hearers struggle to listen to a sermon. The contemporary church, especially the Korean Church, has undergone a crisis because of the problem of the hearkening to a sermon. Nevertheless, the secondary orality culture can offer contemporary preachers a good opportunity for preaching because there is a greater resemblance to the aural orality culture of the early Christian community than to the Gutenberg era. According to Romans 10:17, “Faith cometh by hearing and hearing by the word of God,” but many preachers have overlooked the importance of this “hearing.” As a result, preachers’ readings of Scripture concentrate on self-centred information and human selfish experience. Preachers would preach without hearing the Word of God, thus, from time to time, hearers cannot hear the word of God in the preaching. In order to solve the problem, the preachers’ text readings need to move toward a hermeneutics of hearing so that they can learn from the early Christian community and the Reformation. Moreover, contemporary hearers, as individual consumers, need to change from hearers of a sermon to hearers as disciples, who have Christopraxis in the community of Christ. Hearers, as disciples, need to be trained in holistic small groups as the framework of cultural linguistic preaching, so that they may listen faithfully to a sermon as the words of God. Furthermore, hearers’ faithful listening can lead to good preaching, so that the listening and preaching mutually edify each other. Thus, contemporary preachers need the integration of preaching and discipling for faithful listening to the words of God. / AFRIKAANSE OPSOMMING: Die preekbediening staan nie slegs in verband met die spreek van woorde nie, maar ook met die hoor daarvan, want gelowige prediking is afhanklik van ‘n gelowige gehoor, wat beteken die luister na die Woord asook na ‘n preek. Alhoewel gelowige luister baie belangrik is, blyk dit dat die veld van die hermeneutiek meer op ‘n spreek van woorde fokus as op ‘n studie van luister. Maar, deur die snelle ontwikkeling van die kommunikasie-tegnologie, verander vandag se luisteraars se manier van hoor soos nog nooit tevore nie. Dus, hededaagse predikers moet die gewysigde manier van luister, asook die gelowige luister na die bediening van die Woord, in ag neem. Die nuwe luister, of huidige mense se nuwe manier van kommunikeer, word veroorsaak deur die sekondêre oraliteit, of audiovisuele kultuur. Moderne mense, veral die jonger geslag, word eerder geraak deur die sekondêre oraliteitskultuur as deur die Gutenberg stelsel of die drukkerskultuur. Die meeste Koreaanse predikers behoort egter tot die drukkers-kultuur in soverre dit kommunikasie behels vanweë ‘n sinergie tussen die Koreaanse autoritêre konteks en die eienskappe van kognitiewe, voorskriftelike prediking. Daarenteen, hoort moderne luisteraars se patrone van denke en wyses van kommunikeer by die sekondêre oraliteitskultuur. Dus sukkel toehoorders om na ‘n preek te luister. Vandag se kerk, veral die Koreaanse Kerk, beleef ‘n krisis as gevolg van die probleem van die luister na ‘n preek. Nietemin, die sekondêre oraliteitskultuur kan aan predikers ‘n goeie geleentheid bied vir prediking, want daar is ‘n groter ooreenkoms met die gehoorkultuur van die vroeë Christen gemeenskap, as met dié in die Gutenberg era. Romeine 10:17 lees: “Die geloof kom dus deur die prediking wat ‘n mens hoor, en die prediking wat ons hoor, is die verkondiging van Christus,” maar baie predikers misken die belangrikheid van hierdie “hoor.” Gevolglik konsentreer predikers se lees van die Woord op self-gesentreerde inligting en ervaring. Predikers preek dus sonder om die Woord van God te hoor; daarom kan toehoorders soms nie die Woord van God in die prediking hoor nie. Om dié probleem op te los, moet die predikers se lees van ‘n teks beweeg na ‘n hermeneutiek van hoor, sodat hulle kan leer van die vroeë Christengemeenskap en die Hervorming. Verder, moet moderne hoorders, as individuele verbruikers, verander van luisteraars na ‘n preek, na hoorders as dissipels wat die Christen praktyk in die gemeenskap van Christus beoefen. Hoorders, as dissipels, moet in holistiese klein groepe opgelei word om as die raamwerk van kultureel-linguistiese prediking te dien, sodat hulle gelowig kan luister na ‘n preek, as God se woorde. Bowendien, hoorders se gelowige luister kan lei tot goeie prediking, sodat die luister en prediking mekaar opbou. Dus, vandag se predikers benodig die integrasie en ook navolging van prediking vir die gelowige luister na God se woorde.

Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: Although there has been a significant improvement in terms of the quality of life for many South Africans since 1994, the reality for a significant portion of the population is still that of abject poverty. The South African government has made giant strides in terms of protecting the most vulnerable members of South African society through the Department of Social Development, the Department of Human Settlements, etc. The Church too, as a serious change-agent in civil society, continues to partner the government, the corporate world, and other institutions in helping to improve the quality of life for those who struggle with a daily poverty experience. In spite of the best efforts of many role-players, and the upward mobility of many people in the country, it would appear as though poverty is still a defining status for millions of South Africans. Accordingly, this study seeks to investigate the critical need for understanding the importance of the root causes of poverty as opposed to simply considering the consequences of poverty. This study therefore aims to understand how the actions of individuals (poor and non-poor) and also economic, social and political systems contribute to either poverty, or poverty eradication. The methodological framework of the study is guided by the practical theological methodology of Robert Osmer and the correlational-hermeneutic approach proposed by Jurgen Hendriks. Chapter 1 introduces the research, conceptualization and methodological orientation. Chapter 2, by means of the hermeneutical question, what is going on?, investigates and describes the socio-economic conditions in the world, Africa, South Africa, and the community of Factreton-Kensington in Cape Town, within a “quadrant” framework of economics, politics, religion and the natural environment. Chapter 3 builds on Chapter 2 and again asks the question: what is going on in the world of development? Chapter 3 also asks the question: why is it going on? Given the dialogical nature between theology and contemporary development discourse of this study, Chapter 4 asks the questions, what do the Bible and theological commentators say about poverty? and what ought to be going on? Chapter 5, building on the human rights approach of Chapter 3 and the ethic of love for one’s neighbour of Chapter 4, seeks to dialogically unlock the results that flow from Chapters 3 and 4. In Chapter 5, the questions are asked, Why is it going on? What ought to be going on? and How might we respond? Chapter 6 concludes with the researcher’s perspectives, shared themes in the theological-contemporary development discourse, and recommendations and conclusions based on the study. The central question here is around: How might we respond to poverty in South Africa? Findings indicate that a theological-contemporary development approach based on human rights and the ethic of “concrete” love for one’s neighbour, has much to offer concerning the eradication of poverty in not only South Africa, but in all poverty contexts around the world. / AFRIKAANSE OPSOMMING: Hoewel daar 'n beduidende verbetering in terme van die kwaliteit van die lewe vir baie Suid-Afrikaners sedert 1994 is, is die werklikheid vir 'n beduidende gedeelte van die bevolking nog steeds dié van uiterste armoede. Die Suid-Afrikaanse regering het reuse-vordering gemaak in terme van die beskerming van die mees kwesbare lede van die Suid-Afrikaanse samelewing deur die Departement van Maatskaplike Ontwikkeling, die Departement van Menslike Nedersettings, ens. Die Kerk as 'n ernstige verandering-agent in die burgerlike samelewing, werk ook as ‘n vennoot van die regering, die korporatiewe wêreld, en ander instellings om te help om die kwaliteit van lewe vir diegene wat sukkel met 'n daaglikse armoede ervaring te verbeter. Ten spyte van die beste pogings van baie rolspelers sowel as die opwaartse mobiliteit van baie mense in die land, wil dit voorkom asof armoede nog steeds 'n bepalende status vir miljoene Suid-Afrikaners inhou. Gevolglik poog hierdie studie om die belangrikheid van die oorsake van armoede aan te spreek eerder as om net die oorweging van die gevolge van armoede te ondersoek. Hierdie studie het dus ten doel om te verstaan hoe die optrede van individue (arm en nie-arm) en ook die ekonomiese, sosiale en politieke stelsels bydra tot armoede, of die uitwissing van armoede. Die metodologiese raamwerk van die studie is gelei deur die prakties-teologiese metodologie van Robert Osmer en die korrelatiewe-hermeneutiese benadering voorgestel deur Jurgen Hendriks. Hoofstuk 1 stel die navorsing, konseptualisering en metodologiese oriëntasie voor. Hoofstuk 2, deur middel van die hermeneutiese vraag, wat gaan aan?, ondersoek en beskryf die sosio-ekonomiese toestande in die wêreld, Afrika, Suid-Afrika, en die gemeenskap van Factreton-Kensington in Kaapstad, binne “n "kwadrant" raamwerk van die ekonomie, politiek, godsdiens en die natuurlike omgewing. Hoofstuk 3 bou voort op Hoofstuk 2 en word die vraag gevra: wat gaan aan in die wêreld van ontwikkeling? Hoofstuk 3 vra ook die vraag: Hoekom is dit aan die gang? Gegewe die dialogiese aard tussen teologie en kontemporêre ontwikkeling diskoers van hierdie studie, vra Hoofstuk 4 dus die vrae, wat sê die Bybel en teologiese kommentators oor armoede? en wat behoort aan die gang te wees? Hoofstuk 5, wat bou op die menseregte benadering van Hoofstuk 3 en die etiek van die liefde vir die naaste van Hoofstuk 4, soek om dialogiese die resultate te ontsluit wat van Hoofstukke 3 en 4 uitvloei. In Hoofstuk 5, word die vrae wat gevra, wat is die rede waarom dit aangaan? wat behoort aan die gang te wees? en hoe kan ons reageer? Hoofstuk 6 word afgesluit met die navorser se perspektiewe, gedeelde temas in die teologiese-hedendaagse ontwikkeling diskoers, en aanbevelings en gevolgtrekkings gebaseer op die studie. Die sentrale vraag hier is dus: Hoe kan ons reageer op armoede in Suid-Afrika? Bevindinge dui daarop dat 'n teologiese-hedendaagse ontwikkeling benadering gebaseer op menseregte en die etiek van "konkrete" liefde vir die naaste, het baie om aan te bied met betrekking tot die uitwissing van armoede nie net in Suid-Afrika nie, maar in alle armoede kontekste regoor die wêreld.

Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: The aim of this study is to develop outlines for preaching which is serious about the reality of some people’s experiences of powerlessness within a success‐driven society in which the preaching occurs. These outlines were developed by means of a practical‐theological investigation which took into account some tendencies that were identified during the analyses of a number of sermons and daily devotions. These analyses were done by utilising a theory which was developed by taking into account the experiences of powerlessness of some people. Correlations between the relevant tendencies and the presuppositions and consequences of certain strategical approaches in the church were sought to establish whether possible causes for such tendencies in response to sermons may be found in the strategical approaches. The relevant strategic approaches can be traced back to the American context which is influenced by the success motive of the American dream and the corporate ideology. The presuppositions and consequences of the relevant strategical approaches which correlate with the tendencies that were identified during the analyses of sermons, concern images of God, conceptions about the congregation, ways of using Scripture and preachers’ understanding of their identity. A search was done, in the light of the gospel, to find alternatives for the relevant presuppositions and consequences in order to develop the desired outlines. These alternatives that the gospel offer are of such a nature that the outlines have preaching in mind which comfort, confront and invite to new perspectives in the light of God’s acts and his involvement with people, and are less concerned with controlling or establishing means of controlling, than is the case with the sermons and daily devotions that were analysed. / AFRIKAANSE OPSOMMING: Hierdie studie het ten doel om rigtingwysers te ontwikkel vir prediking wat die realiteit van sommige mense se ervarings van magteloosheid ernstig opneem te midde van ’n suksesgedrewe samelewing waarbinne die prediking plaasvind. Die rigtingwysers is ontwikkel deur middel van ’n prakties‐teologiese ondersoek waartydens rekening gehou is met sekere tendense wat geïdentifiseer is tydens die analise van ’n aantal preke en dagstukkies. Die analises is gedoen aan die hand van ’n teorie wat ontwikkel is met inagneming van sommige mense se ervarings van magteloosheid. Daar is verder gepoog om raakpunte te identifiseer tussen die betrokke tendense en die voorveronderstellings en konsekwensies van sekere strategiese benaderings binne die kerk om sodoende aan te dui dat die betrokke strategiese benaderings moontlike oorsake van sekere tendense by preke inhou. Die betrokke strategiese benaderings kan in ’n meerdere of mindere mate teruggevoer word na die Amerikaanse konteks waar hulle deur die sukses‐gedrewenheid van die Amerikaanse droom en die korporatiewe ideologie beïnvloed is. Die voorveronderstellings en konsekwensies van die betrokke strategiese benaderings wat raakpunte toon met die tendense wat by preke geïdentifiseer is, het te doen met Godsbeelde, opvattings oor die gemeente, maniere van Skrifgebruik en predikers se verstaan van hulle identiteit. Daar is verder, in die lig van die evangelie, gesoek na alternatiewe vir die betrokke voorveronderstellings en konsekwensies ten einde die verlangde rigtingwysers te ontwikkel. Die alternatiewe wat deur die evangelie gebied word, is sodanig dat die rigtingwysers prediking in gedagte het wat tot ’n groter mate troos, konfronteer en uitnooi tot nuwe perspektiewe in die lig van God se handelinge en sy betrokkenheid by mense en minder daarop ingestel is om beheer uit te oefen of om maniere te probeer bied waardeur beheer verkry kan word as wat die geval was by die preke en dagstukkies wat geanaliseer is.

Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: Preaching is a very important part of church ministry. The Reformed church has devoted their efforts and endeavors to the Word and preaching that delivers the Word. Therefore, homiletics has developed again and again. In classical preaching, homiletics has developed from traditional homiletics to new homiletics, even until postliberal homiletics. In these developments of homiletics, there are many parts to be dealt with regarding preaching, such as the communication between the preacher and the audience, narrative approaches in preaching, and so on. Worship as the context of preaching, however, has not been dealt with adequately in homiletics. Preaching is a part of worship and almost all preaching occurs within worship. Preaching is closely connected with worship as a whole, as well as with other parts of worship. Moreover, worship is the context of preaching. Yet, worship as the context of preaching has not been considered in homiletics in many cases. Therefore, in this study the writer indicated that worship is the important context of preaching that we should pay attention to. The relationship between worship and preaching was also dealt with. Worship affects preaching because worship as a whole is the context of preaching, which in turn is a part of that whole. In other words, worship should affect preaching and furthermore, the direction and focus of worship should affect the direction and content of preaching. Besides, preaching is defined in the worship service and clarified in the consideration of the relationship between worship and preaching. The focus of worship is God. Not only worship in the Reformed church, but also all other worship services focus on God and God‘s works. Worship is the place to reveal the glory and greatness of God, and the way that God is revealed is through preaching. Preaching, affected by the direction and focus of worship, should be God-centered. The content and purpose of preaching should be God and the glory of God. The consideration of the relationship between worship and preaching not only defines the content and focus of preaching, but can also show a new perspective about preaching. Through this consideration, the importance of the content of preaching is stressed and the importance of the form and style of preaching can be changed. Moreover, the concern of worship as the context of preaching can give a new method to criticize homiletics theories. Thus, worship is an important element as the context of preaching. Worship should always be considered in homiletics. In addition, the relationship between worship and preaching should be continually considered and studied in homiletics. / AFRIKAANSE OPSOMMING: Prediking is ‘n baie belangrike gedeelte van kerklike bediening. Die Gereformeerde kerk het baie moeite gedoen met die sentraliteit van die Woord en prediking wat die Woord verkondig. Daarom het homiletiek telkens weer en weer ontwikkel. In klassieke prediking het homilitiek ontwikkel van tradisionele homilitiek tot nuwe homilitiek, selfs tot postliberale homilitiek. In hierdie ontwikkeling van homilitiek is daar verskeie aspekte waaraan aandag gegee kan word in verband met prediking, soos die kommunikasie tussen die prediker en die gehoor, narratiewe aanslagte in prediking, ensovoorts. Aanbidding as die konteks van prediking is egter tot ‘n groot mate nog nie behandel in homilitiek nie. Prediking is ‘n gedeelte van aanbidding en byna alle prediking vind plaas binne aanbidding. Prediking hou verband met aanbidding as ‘n geheel, sowel as met die ander aspekte van aanbidding. Bowendien is aanbidding die konteks van prediking. Tog is aanbidding as die konteks van prediking in vele gevalle nog nie oorweeg in homilitiek nie. Daarom het die skrywer in hierdie studie aangedui dat aanbidding die belangrike konteks van prediking is waaraan ons aandag behoort te gee. Die verhouding tussen aanbidding en prediking is ook aangespreek. Aanbidding beïnvloed prediking aangesien aanbidding as ‘n geheel die konteks van prediking is, wat deel van die geheel uitmaak. In ander woorde, aanbidding behoort prediking te beïnvloed en verder, die rigting en fokus van aanbidding behoort die rigting en inhoud van prediking te beïnvloed. Prediking word omskryf in die erediens en maak die oorweging van die verhouding tussen aanbidding en prediking duidelik. Die fokus van aanbidding is God. Nie slegs aanbidding in die Gereformeerde kerk nie, maar ook alle ander eredienste fokus op God en God se werke. Aanbidding is die plek om die glorie en grootheid van God te openbaar en die manier waarop God openbaar word is deur prediking. Prediking, beïnvloed deur die rigting en fokus van aanbidding, behoort God-gesentreerd te wees. Die inhoud en doel van prediking behoort God en die glorie van God te wees. Die oorweging van die verhouding tussen aanbidding en prediking definieer nie slegs die inhoud en fokus van prediking nie, maar kan ook ‘n nuwe perspektief aangaande prediking bied. Deur hierdie oorweging word die belangrikheid van die inhoud van prediking beklemtoon en die belangrikheid van die vorm en styl van prediking kan verander. Verder, die kommer oor aanbidding as die konteks van prediking kan ook ‘n nuwe metode bied om homilitiese teorieë te kritiseer. Aanbidding is dus ‘n belangrike element as die konteks van prediking. Aanbidding behoort altyd in ag geneem te word in homilitiek. Verder, die verhouding tussen aanbidding en prediking behoort voortdurend in ag geneem en bestudeer te word in homilitiek.

Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: DRC Grasvoëlkop is a small urban congregation that can, in the light of Galatians 6:4, be proud of its involvement in local and global missions as a partner in the proclamation of God’s Word. Demographic and cultural changes have, however, forced the congregation to look afresh at its identity and calling as declining membership, financial pressure, and self-questioning of its relevance within its immediate context arise. The researcher has been a minister of this congregation for 24 years. The researcher undertakes an empirical study of the congregation, together with a description of the changing context, that aims to expose the impotence of an institutional hermeneutic to move the congregation forward into growth and fruitful ministry. Part I will describe additionally the changes that have taken place in Western culture and how these cultural shifts have unwittingly influenced the church. Rather than being merely missions-minded, a congregation needs to be missional. This requires the church to recognise false accommodations to Western culture, and to transition from an institutional to a missional hermeneutic. The research aims to show how an understanding of missional theology can assist the congregation in moving to a more biblical understanding of culture, calling and identity; and how a fruitful future lies in rejecting self-preservation to embrace the missio Dei. This is undertaken in Part II, which distinguishes three key aspects of missional theology: 1. The Trinity, with the possibilities that a fuller and more faithful view of God may bring to bear on a struggling congregation through a renewed faith; 2. The Kingdom of God, and what it means in terms of salvation and hope, showing how a struggling congregation can interact fruitfully with the world; and 3. The call to discipleship, and how love can help the congregation rediscover identity and calling. The study fleshes out these three aspects by describing how missional theology corrects an unbiblical accommodation to Western culture (secularisation, spiritual escapism and individualism) and supplies a healthy corrective. The study shows how the church can err through a reactionary response to these errors that then swings to an opposite, equally unbiblical pole. Together with an appreciation of missional thought, the study endeavours to offer a fresh contribution to the missional conversation by highlighting the important place of proclamation (and how missionmindedness can be developed further) and the vital but underappreciated role that vocation can play as a missional calling. The growing mystical emphasis within the denomination is questioned and an alternative, found in Puritan spirituality, is advocated. This study underlines the inadequacy of a missions-focus that does not spring from a missional ecclesiology and finds in missional theology the parameters to transform the congregation as a participant in the missio Dei, able to minister and thrive within a changed context. / AFRIKAANSE OPSOMMING: Die NGK Grasvoëlkop is 'n klein stedelike gemeente wat, in die lig van Galasiërs 6:4, trots kan wees op haar betrokkenheid in plaaslike en globale sending deur vennoot te wees in die uitdra van God se Woord. Demografiese en kulturele veranderings het egter die gemeente gedwing om nuut te kyk na haar identiteit en roeping soos 'n dalende lidmaattal, finansiële druk en die bevraagtekening van haar eie relevansie binne haar onmiddellike konteks ontstaan. Die navorser is die afgelope 24 jaar leraar van hierdie gemeente. Hierdie navorsing onderneem ʼn empiriese studie van die gemeente en 'n beskrywing van die veranderende konteks wat ten doel het om die onmag te beskryf van die heersende institusionele hermeneutiek om die gemeente na groei en ʼn vrugbare bediening te neem. Deel I beskryf die veranderings wat in Westerse kultuur plaasgevind het, en hoe die kerk onbewustelik deur hierdie kulturele kenmerke gevorm is. Eerder as om bloot ʼn sendingbetrokkenheid te hê, is dit nodig dat 'n gemeente missionaal moet wees. Dit vra dat die gemeente sal herken waar daar onskriftuurlike akkommodasie gemaak is vir Westerse kultuur en om te skuif van 'n institusionele na 'n missionale hermeneutiek. Die navorsing wys hoe 'n begrip van missionale teologie die gemeente kan begelei na 'n Bybelse begrip van kultuur, roeping en identiteit, en hoe 'n vrugbare toekoms ontdek word deur weg te beweeg van selfbehoud na deelname in die missio Dei. Dit word onderneem in Deel II, wat drie sleutelaspekte van missionale teologie onderskei: 1. Die Drie-eenheid, met die moontlikhede wat 'n voller Godsbegrip bring vir 'n sukkelende gemeente deur ʼn hernude geloof; 2. Die Koninkryk van God, en wat dit in terme van verlossing en hoop beteken, soos dit vir die gemeente toon hoe sy in die wêreld vrug kan dra; 3. Die roeping tot dissipelskap, en hoe liefde die gemeente kan help om haar roeping en identiteit te herontdek. Die studie beskryf hierdie drie aspekte en hoe missionale teologie dien as korrektief op die foutiewe akkommodasies van Westerse kultuur (sekularisasie, wêreldversaking en individualisme) en bied 'n nodige korrektief. Die studie wys verder hoe die kerk kan fouteer deur, in reaksie op hierdie misvattings, oor te hel na 'n teenoorgestelde en ewe onbybelse pool. Saam met 'n waardering van missionale teologie wil hierdie navorsing ook 'n vars bydrae tot die missionale gesprek maak deur klem te lê op die belang van verkondiging (en die plek wat sendingbetrokkenheid binne die gemeente behoort te hê), asook die belangrike maar onderwaardeerde rol van roeping (“vocation”) in die daaglikse lewe van die lidmaat. Die groeiende klem op mistiek binne die denominasie word ondersoek en 'n alternatief vanuit Puriteinse spiritualiteit word voorgestel. Die studie onderstreep die onvermoë van 'n sendingbewustheid wat nie gebore is uit ʼn missionale ekklesiologie nie, en vind in missionale teologie die nodige parameters vir die gemeente om te transformeer as 'n deelnemer in die missio Dei, en om te bedien en te groei binne 'n veranderde konteks.

Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: The main theme of this thesis deals with young victims in sex trafficking who end up with serious emotional consequences during their developing years. The young victim trapped in the sex trade, has to deal with problems that other youths who are not in these situations do not face. Sex trafficking is a phenomenal problem world-wide. Literature study shows that up to 50% of victims are juveniles. Chapter 1 is an overview of this problem, while chapter 2 defines the conceptual understanding of slavery, human trafficking and prostitution. These concepts are then applied to sex trafficking. The agreements are also highlighted and then the causes and consequences of sex trafficking are discussed. Chapter 3 focuses on the discussion of the development of adolescent sexuality, including a reference to the development of the youth’s identity. The effect on the sex trade victims is shown by the victims’ stories. This is particularly relevant to the developmental phases of the adolescent when he/she is still trying to find out who they are and where they fit in, in life. After hearing these stories, there is a factor which cannot be denied. This factor is that trauma is a part of a victim’s life even after he/she is saved. This should be addressed in various ways for any healing to take place. Chapter 4 emphasises human dignity and sex trafficking. The researcher also seeks to provide a theological perspective of this problem. Therefore, a theological response to human dignity is offered. Chapter 5 focuses on human rights with regard to human dignity. President Zuma signed a new law in 2013 that focuses on combating trafficking specifically. The rights of the adolescent are emphasised. Recent events in Africa, where adolescent girls were kidnapped from their hostel by soldiers, are highlighted. An outcry, “Bring back our girls”, from the general public and the political arena arose from this incident. This research has shown the impact of sex trafficking, not only on the victim, but also on families, friends, churches, communities and governments. The quest for peace, hope, equality and human dignity in the context of sex trafficking is highlighted. Based on the literature review and findings, the researcher makes some conclusions and recommendations in chapter 6. Following the recommendations, it should be the objective of governments, communities, churches, families and friends to take action and get actively involved to combat sex trafficking that destroys youths’ lives. / AFRIKKANSE OPSOMMING: Die sentrale tema van hierdie literatuurstudie handel oor jeugslagoffers wat in sekshandel beland, met regstreekse emosionele gevolge tydens hulle ontwikkelingsjare. Die jeugslagoffer wat in sekshandel vasgevang is, het derhalwe te doen met probleme wat ander jeugdiges wat nie in sodanige situasies vasgevang is nie, vryspring. Sekshandel is wêreldwyd ʼn fenominale probleem. Literatuurstudie toon dat tot 50% van slagoffers jeugdiges is. In hoofstuk 1 word ʼn oorsig oor hierdie problematiek gegee, terwyl hoofstuk 2 die konseptuele en omskrywende verstaan van slawerny, mensehandel en prostitusie uiteensit. Hierdie konsepte word dan toegepas op sekshandel. Die ooreenkomste word voorts uitgelig en vervolgens word die oorsake en gevolge van sekshandel bespreek. Hoofstuk 3 fokus op die ontwikkeling van die adolessent se seksualiteit met onder meer ʼn verwysing na die jeug se identiteitsontwikkeling. Verhale van slagoffers word aangebied wat die effek toon wat sekshandel op die slagoffers het. Dit is veral van toepassing op die ontwikkelingsfases van die adolessent, wanneer hy/sy nog probeer uitvind wie hulle is en waar hulle in die lewe inpas. Na aanleiding van hierdie verhale word ʼn faktor beklemtoon wat nie vermy kan word nie. Hierdie faktor is dat trauma deel van ʼn slagoffer se lewe is selfs nadat hy/sy gered is. Dit moet aangespreek word op verskeie wyses indien daar enige vorm van heling kan plaasvind. Die literatuurstudie plaas in hoofstuk 4 klem op menswaardigheid en sekshandel. Die navorser poog dan ook om ʼn teologiese perspektief op hierdie hele problematiek te bied. Derhalwe word ʼn teologiese respons op menswaardigheid aangebied. Hoofstuk 5 fokus op menseregte met betrekking tot menswaardigheid. Die nuwe wet wat in 2013 onderteken is deur President Zuma en wat spesifiek fokus op die bekamping van mensehandel, word bespreek. Die regte van die adolessent waarop hy/sy kan aanspraak maak, word ook beklemtoon. Onlangse gebeure wat in Afrika plaasgevind het waar soldate adolessente meisies uit hulle koshuise ontvoer het word uitgelig. ʼn Kreet, ʺBring back our girlsʺ het as gevolg van hierdie insident, wêreldwyd by die algemene publiek en in die politieke arena ontstaan. Hierdie navorsing sluit ten nouste aan by hierdie ontsteltenis en wys daarop dat nie net die slagoffers se lewe verwoes word nie, maar ook dié van families, virende, gemeentes,gemeenskappe en regerings. Daar is dus ʼn soeke na vrede, hoop, regverdigheid, gelykheid en menswaardigheid. Op grond van die literatuurstudie en bevindinge, maak die navorser in hoofstuk 6 ʼn paar gevolgtrekkings en aanbevelings. Na aanleiding van die aanbevelings, behoort dit die doelwitte van die regering, gemeenskap, gemeentes, kerke, families en vriende te word om aktief op te tree en betrokke te raak om sekshandel te bestry wat die jeug se lewe verwoes.

Thesis (MDiv (Practical Theology and Missiology))--University of Stellenbosch, 2007. / ENGLISH ABSTRACT: According to the researcher, there is a crisis in the faith formation of the adolescent within the family. He is of the opinion that the crisis is a faith identity crisis that is the result of the sucking effect of a secular democracy that manifest in a materialistic orientation of Christian parents. That in turn, influences the faith formation of and the “passing of the faith” to the adolescent negatively, through the fact that they also get caught up in this materialistic culture. The aim of the research is therefore to determine the extent and depth of the crisis of the Christian family’s spirituality in post apartheid South Africa. The researcher thereby wishes to present certain principles for a new partnership between the church and the family. The researcher firstly studies the true nature and composition of the family by gaining a theological perspective on it. He also tries to show that covenant education is also faith formation. To prove this assumption that nuclear families are in an identity crisis, a study is undertaken about the nature of culture and how a change in culture also changes the present worldview of Christians. These changes also give rise to a youth culture that is maintained by the mass media, which influences adolescents’ faith formation further. The empirical research aims to validate the literature study, by investigating the material contexts and orientation of adolescents and parents, as well as their spiritual growth. From the empirical study the inferences are made that parents doesn’t take full responsibility for the faith formation of adolescents. In stead, parents model their vulnerability against a materialistic secular culture that works negatively in on adolescents’ faith formation. To address this problem, a holistic, comprehensive partnership between the church and the family is necessary. This will also contribute to the fact that the church will be healthier and more faithful in her witness to the world.

Thesis (MTh (Practical Theology and Missiology))--University of Stellenbosch, 2006. / The traditional parenting practices of the Shona people in Buhera District were premised upon the extended family system. Children grew up among relatives who, together with own parents would direct the child along the parts the child should go. Grand parents, uncles and aunts, elder brothers, sisters, cousins and nephews would all make an input in the upbringing of the child. This was such a strong support base that even when parents would go on extended visits, or go to work in the gold mines of South Africa for years, or in the event of the death of one or both parents, the child will still have parents to support and direct its parts in the family network.

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.