Thesis (DTh)--Stellenbosch University, 1973 / ENGLISH ABSTRACT: No abstract available / AFRIKAANSE OPSOMMING: Geen opsomming

Thesis (DTh (Practical Theology and Missiology))--University of Stellenbosch, 2011. / ENGLISH ABSTRACT: This dissertation presents the empowerment of the laity in the church as a strategic key activity to bring transformation within the Malawian Church and its context. It is an attempt to answer the question: How can the laity of the CCAP Nkhoma Synod be empowered to become missional agents of transformation? The researcher contends that, if the clerical leadership can engage faithfully in the task of equipping all members for service in the Church and community, a phenomenal improvement in the quality of life in Malawi can take place. The first chapter serves as an introduction to the whole work. It describes the problem in three related questions, all of which demand a practical theo-logical response to the described scenario. Along with other introductory essentials, this chapter establishes the epistemological framework for doing theology in congregations as overarching for the study. It basically defines theology in a practical way. Chapter 2 describes the physical features of Malawi, as well as a historical background of the Church in Malawi. While it presents a general historical background, it pays special attention to the contributions of the laity in the development of the Malawian Church. The role of the laity in Church development and growth throughout the Church's history is quite remark-able, must be appreciated, and actually deserves a special study. Chapter 3 deals with the analysis of the context in which the Malawian Church exists and ministers. It exposes the suffering caused by poverty and HIV/AIDS, that people in the Church and society experience. The situation, as described, provides the motivation and driving force for this study. The identity analysis of the Nkhoma Synod dominates Chapter 4, which discusses the influence of identity on the way the Church equips its members. The picture that it portrays proves that identity should be used to promote empowerment of the laity. Chapter 5 discusses the Church's missional nature and explains the Church's position in the society, as well as its biblical mandate to serve. This discussion is taken further in Chapter 6, which deals with the specific role of the Church in sustainable development. The Church, with its missional nature, is viewed as a capable catalyst and participant in community development. Chapter 7 develops a detailed explanation of the laity‟s empowerment as a key activity of the Church in its practice of theology. This empowerment is approached from different perspectives and also receives an African view. This chapter prepares the research with the basic theory used in the case study that Chapter 8 presents. The final chapter summarizes the whole discussion as a way of commenting on the findings that climax in the case study. This study asserts that, if the clerical leadership in the Malawian Church in the Nkhoma Synod can empower the laity and utilize their spiritual gifts, then the missional identity of the Church can come to the fore. / AFRIKAANSE OPSOMMING: Die tesis handel oor die bemagtiging van lidmate as ʼn strategiese sleutel tot transformasie binne die Malawiese Kerk en sy konteks. Dit is ʼn poging om die vraag te beantwoord: Hoe kan die lidmate van die CCAP Nkhoma Sinode bemagtig word om missionêre agente van transformasie te wees? Die navorser beweer dat, indien die leierskap getrou die taak kan uitvoer om alle lidmate toe te rus vir diens in die Kerk en die gemeenskap, ʼn merkwaardige verbetering in die lewenskwaliteit in Malawi kan plaasvind. Die eerste hoofstuk dien as ʼn inleiding tot die hele werk. Dit beskryf die pro-bleem in drie verwante vrae wat al drie ʼn praktiese teologiese reaksie tot die scenario wat beskryf is, bied. Tesame met ander inleidende noodsaaklik-hede, verduidelik hierdie hoofstuk die praxis metodologie van praktiese teologie. Hoofstuk 2 beskryf Malawi en vertel die geskiedenis van die kerk. Terwyl dit ʼn algemene historiese agtergrond bied, skenk dit spesiale aandag aan die bydraes van lidmate in die ontwikkeling van die Malawiese Kerk. Lidmate se rol in die Kerk se ontwikkeling en groei is werklik merkwaardig, moet waardeer word, en verdien eintlik ʼn spesiale studie. Hoofstuk 3 handel oor die analise van die konteks waarin die Malawiese Kerk bestaan en dien. Dit toon die lyding, veroorsaak deur armoede en MIV/VIGS, wat mense in die Kerk en samelewing verduur. Die situasie is die motivering en dryfveer vir hierdie studie. Die identiteitsanalise van die Nkhoma Sinode is die inhoud van Hoofstuk 4. Die stelling wat dit maak, is dat identiteit gebruik moet word om die bemagtiging van lidmate te bevorder. Hoofstuk 5 bespreek die kerk se missionêre wese en verduidelik die kerk se posisie in die samelewing asook sy Bybelse mandaat om te dien. vi Hierdie bespreking word verder gevoer in Hoofstuk 6 wat handel oor die rol van die Kerk om volhoubare ontwikkeling te verseker. Die Kerk, met sy missionêre wese, word gesien as ʼn belangrike rolspeler in gemeenskapsontwikkeling. Hoofstuk 7 verduidelik hoe lidmate bemagtig word om die missio Dei te volvoer. In teologiese teorie en die bedieningpspraktyk behoort dit tot die wese van kerkwees. Bemagtiging kan vanaf verskillende perspektiewe benader word, maar ʼn kontekstuee, eie, Afrika benadering, word voorgestaan. Dié hoofstuk is voorbereidend tot die beskrywing van die proses wat die navorser gevolg het om die teorie in die CCAP gemeente Nkhoma toe te pas en te evalueer: Hoofstuk 8. Die slothoofstuk som die hele bespreking op as ʼn manier om kommentaar te lewer op die bevindinge wat hul klimaks in die gevallestudie bereik. Hierdie studie bewys dat waar kerklike leierskap lidmate bemagtig en hul gawes benut, die missionêre identiteit van die Kerk daadwerklik sigbaar word.

Thesis (DTh (Practical Theology and Missiology))--University of Stellenbosch, 2011. / ENGLISH ABSTRACT: From within the epistemological framework of missional praxis in Participatory Development Theology, the researcher addresses ethnocentrism, poverty and regionalism in the historical contexts of the CCAP Blantyre Synod and Malawi. Over-against this condition, he advocates for a change in mindset to a hermeneutic of hospitality, respect and caring based on the construct of Interculturalisation in Development Theology. In accordance with his contextual and identity analyses’ and in line with participatory development challenges, he succeeds in designing a model for an intercultural missional approach which he argues would assist the CCAP Blantyre Synod to affect its calling and being as liberating, reconciling and transforming public entity. The thesis also includes thorough background information about Malawi such as of the early history, the geography and aspects of the economy. The role of the missionaries and the colonial administration is highlighted and there is a description of all the churches active in Malawi. ‘Interculturalisation’ has the potential to provide a forum where people of different ethnic, regional, denominational, cultural, national, religious and ideological backgrounds can meet and engage in a respectful intercultural dialogue because of its emphasis on hospitality and interdependence based on the Biblical anthropological principles and Kingdom values of acknowledging the other and the dignity of all human beings. Through intercultural-dialogue they can come to an understanding about the meaning of development as transformation, globally as well as locally. Interculturalisation therefore serves to facilitate and strengthen ecumenical formation and to nurture ecumenical consciousness. This mission model will enable people to concentrate on things that unite them rather than on those that divide them. Our submission here is that it is only with a united voice that other development partners can take the Church seriously. At present, however, the CCAP Blantyre Synod struggles with these issues because of the ongoing divisions among churches (particularly within the CCAP family) and churches not doing mission in unity. The result is that ecumenical work and addressing issues like poverty is difficult because there is no cooperation between denominations. The human dignity of all parties suffers and the gospel is neutralized. Ecumenism does not necessarily focus on individual development. The Church is both social and sacred; it is influenced by what happens outside as well as inside (cf. Heitink 1999: 9). We now live in a globalized world. The CCAP’s social task therefore is to be a missional transformation church – a church for all peoples regardless of class, race, ethnicity or culture. When she does that she will not need to have another social ethic because, by her life and witness, it will be clear that she is already that (Hauerwas 1983:104). White and black missionaries who established Blantyre Mission worked together– when working together, there was real progress, when not working together, there was no tangible progress. So let us also learn to live and work together as brothers and sisters created in the image of God and called into the kingdom of God, who should find our first and primary identity through our baptism into the one body of Christ (Ephesians 4:4-6). The “scandal of the disunity of the CCAP” family is very painful when we consider the church’s social task. This disunity exists in our time in the face of the alarmingly everincreasing proportions of unemployment, poverty, inequality. HIV/Aids, hunger, nepotism, corruption, women and child abuse, property-grabbing and lack of moral fibre adversely affecting the Church and society at large in Malawi. How can we justify the situation in which we who have been called to be the forerunners of God’s peaceable kingdom cannot, it seems, maintain unity among ourselves? Schreiter (1985:29) argues that, “if Christianity is alive at all in a situation, it will certainly change things about the culture. The Christian message, after all, is about change: repentance, salvation, and an eschatological reality to be realized. Therefore, to think that Christianity will not change the situation [in Malawi] is to rob the Christian message of its most important part”. The researcher refers to the fact that some of the earliest Scottish missionaries were culturally sensitive and respected all people. Everybody was treated with dignity. Where and when this was practiced, ethnocentrism did not take hold and the gospel reached across all boundaries. The church should follow this example. As brothers and sisters created in the image of God, we should find our first and primary identity through our baptism into the one body of Jesus Christ (Ephesians 4:4-6; cf. Ephesians 2:14). / AFRIKAANSE OPSOMMING: Die navorser spreek etnosentrisme and armoede in Malawe aan vanuit die epistemologiese raamwerk van die sending benadering. Die navorser pleit vir ’n verandering in denke en houding, en vir ’n nuwe benadering baseer op gasvryheid, respek, besorgheid, meedeelsaamheid, verantwoordelikheid en deelname in vennootskappe vir die behoud en bevryding van mense, in die Afrika gees van “ubuntu“. Die tesis sluit ook agtergronds inligting omtrent Malawi soos die vroee geskiedenis, geografie en aspekte van die ekonomie in. Daar word gefokus op die rol van die sendlinge en daar is n beskrygwing van al die kerke wat in Malawi aktief is. Interkulturele samewerking het die potensiaal om ’n forum te skep waar mense van verskillende streke en etniese, kerklike, kulturele, nasionale, godsdienstige en ideologiese agtergronde mekaar kan ontmoet en deel neem aan dialoog. Dit kan gebeur as gevolg van die klem op gasvryheid en onderafhanklikheid wat baseer is op Bybelse antropologiese beginsels en Koninkryk waardes waar die belangrikheid van ander mense asook die waardigheid van alle menslike wesens erken word. Dialoog tussen lede van verskillende kulturele groepe kan lei tot ’n begrip van die betekenis van ontwikkeling as transformasie, globaal sowel as plaaslik. Interekulturele gesprek fasiliteer en versterk dus ekumeniese formasie en ekumeniese bewustheid. Hierdie model sal mense help om te fokus op dit wat hulle verenig in plaas van op dit wat hulle skei. Dit is net as die Kerk met een stem praat, dat die ander ontwikkelingsvennote die Kerk ernstig sal opneem. Tans egter sukkel die CCAP Blantyre Sinode met hierdie kwessies van langdurige divisies tussen kerke (veral in die CCAP familie) en dat die kerke NIE saam sending werk doen nie. (CCAP staan vir Die Kerk van Sentraal Afrika Prebiteriaans) Die gevolg is die ekumeniese werk en die aanspreek van kwessies soos armoede bemoeilik word omdat daar nie samewerking is tussen die denominasies nie. Die menslike waardigheid van al die partye ly skade en die evangelie word geneutraliseer. Die “skandaal“ van die onenigheid in die CCAP familie is pynlik, veral as ons die Kerk se sosiale taak in ag neem. Hierdie onenigheid bestaan in „“n tyd van die groeiende armoede, ongelykheid, werkloosheid, MIV/VIGS, gebrek aan morele waardes, die gryp van eiendom, nepotisme en korrupsie wat alreeds die Kerk en die gemeenskap negatief affekteer. Hoe kan ons hierdie situasie regverdig as ons wat geroepe is om die verteenwoordigers te wees van God se vreedsame koninkryk, nie eers onderling kan verening nie? Schreiter (1985:29) stel dit so: “ as die Christendom enigsins lewendig is in hierdie stuasie, sal dit sekerlik ’n verskil in die kultuur kan aanbring.. Die Christelike boodskap is per slot van sake ’n boodskap van verandering: bekering, redding en eskatologiese realiteit. Om dus te dink dat die Christelike boodskap nie ’n verskil kan maak aan die situasie [in Malawi] nie, is om ’n belangrike deel van die boodskap mis te kyk. Die navorser verwys na die feit dat sommige van die vroeë Skotse sendelinge kultureel sensitief was en aan alle mense respek bewys het. Almal is met waardigheiod behandel. Waar dit die geval was, het etnosentrisme nie wortel geskiet nie en het die evangelie alle grense oorgesteek. Die Kerk moet hierdie voorbeeld volg. Ons as broeders en susters wat geskep is na die Beeld van God moet ons eerste en primêre identiteit vind in die doop en in ons deel aan die een liggaam van Christus (Efesiers 4: 4-6).

Thesis (PhD)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: This dissertation is an interdisciplinary missiological study. It engages the sociological theory of structuration to critically explore the missionary Christianity approach and methods of conversion in the Lutheran Church, Northwest Tanzania, and their impact on the Haya Christian life. To this end, a theoretical scaffolding matrix of conversion is explored based on biblical and theological understanding, social theories of conversion, patterns and models of conversion. It is also pointed out that conversion is not only a theological but also a social phenomenon. Consequently, the Haya religio-cultural spiritual life and worldview are further investigated. The methods that were employed by missionary Christianity to missionize Northwest Tanzania are also explored based on the missionaries‟ home socio-political cultural context that informed these methods. Lastly, the Haya‟s earlier and later responses to the methods are highlighted and analyzed. The dissertation argues that the missionary Christianity approach and methods of conversion were important in that they accelerated social change through modernization, new ways of dressing, accessibility to western medicine and appropriation of western education that was instrumental in the production of both church and national potential leaders who later brought about political awareness, modern development and socio-political transformation. Nonetheless, the research has ascertained that the missionary Christianity approach and methods of conversion produced mainly dual converts who remained adherents of both Christianity and Haya traditional religion. This was because from the outset most western missionaries aimed at almost perverting Haya religion and culture in the placement of Christianity that was intrinsically embedded in western culture. This suggests the reasons for the inadequacy of the missionary Christianity conversion strategic approach to seriously take cognizance of the Haya religio-cultural spirituality and worldview which, as it was unpacked in the study, inherently embraces both the physical and metaphysical existential realm. Thus for the Haya, if this fact is not taken seriously, conversion seems irrelevant. That is why Haya Christians tend to actualize “real” conversion within the Revival Movements and Pentecostal-Charismatic churches‟ form of Christianity instead of maintaining loyalty to the doctrine of their mother churches, for this spiritual form of Christianity has to a greater extent demonstrated the ability to attempt to indigenize Christianity among them as, without ignoring modern ways of life, it addresses the Haya religio-cultural spirituality and worldview. Engaging structuration theory analysis, the study argues that the Haya realization of what seems “real” conversion within the revival framework and other spiritual movements and Pentecostal-Charismatic form of Christianity by most Haya Lutheran Christians in Northwest Tanzania, is an attempt to indigenize Haya missionary Christianity conversion. This is because for the Haya‟s comprehension and praxis of conversion is not only determined by missionary Christianity activity, but to some degree their traditional religio-cultural context plays a role in shaping and structuring conversion that makes sense to them. Since social structure comprises rules and resources (Giddens 1984; Wuthnow 1987; Richard 1994) which human agents draw on and reproduce as they act and yet remain open for transformation, the Haya traditional social structure therefore provides an arena for them to draw on religiosity and other spiritual resources and reproduce them even as they convert to Christianity. The study further proposes that the sociological theory of structuration in an interdisciplinary study of conversion provides a useful tool in attempting to understand the dynamics of conversion among the Haya within the Lutheran Church in Northwest Tanzania, along with their tendency to actualize their “real” conversion within the revivalist or Pentecostal-Charismatic form of Christianity. Since “real” conversion cannot be limited or absolutized in these forms of Christianity, the research proposes an “integrative model of conversion” as the most relevant approach to our contemporary missionary preoccupation and engagement. This model suggests the hermeneutics and ecclesial praxis of conversion that is based on religio-cultural sensitivity that suggests harnessing spirituality and religio-cultural rules and resources from within the framework of Haya traditional religion, missionary Christianity, East African Revival and the Pentecostal-Charismatic form of Christianity through a mutual dialogue. / AFRIKAANSE OPSOMMING: Hierdie dissertasie is ʼn interdissiplinêre missiologiese studie. Dit maak gebruik van die sosiologiese strukturasie-teorie om kritiese ondersoek in te stel na missionêre Christelike benaderings en metodes van bekering in die Lutherse Kerk in Noordwes Tanzanië, en die impak daarvan op die Haya se Christelike lewe. ʼn Teoretiese gesteierde bekerings-matriks word verken gebaseer op Bybelse en teologiese begrip, sosiale bekerings-teorieë, patrone en modelle van bekering. Daar word ook op gewys dat bekering nie net ʼn teologiese verskynsel is nie, maar ook ʼn sosiale een. Daarna word die Haya godsdiens-kulturele spiritualiteit en wêreldbeskouing verder ondersoek. Die metodes wat ingespan is deur die missionêre Christendom om Noordwes Tanzanië te missionaliseer is ook ondersoek met verwysing na sendelinge se eie sosio-politieke kulturele konteks wat hierdie metodes geïnformeer het. Laastens is die Hayas se vroeëre en latere reaksie op die metodes geïdentifiseer en ontleed. Die dissertasie betoog dat die missionêre Christelike benadering en metodes van bekering belangrik was aangesien dit sosiale verandering versnel het deur modernisasie, nuwe style van kleredrag, toegang tot Westerse medisyne en die toe-eiening van Westerse opvoedkunde. Dít was weer instrumenteel in die vorming van potensiële kerklike en nasionale leiers wat later politieke gewaarwording, moderne ontwikkeling en sosio-politieke transformasie meegebring het. Die navorsing het egter ook aangedui dat die missionêre Christelike benadering en bekeringsmetodes hoofsaaklik tweeledige bekeerlinge geproduseer het wat beide die Christelike en die tradisionele Haya godsdienste aangehang het. Dit was omdat die meeste sendelinge in hul pogings om die Christelike godsdiens, wat intrinsiek in die Westerse kultuur gegrond was, te vestig, die Haya godsdiens probeer demoniseer het. Dit dui aan dat die redes vir die ontoereikendheid van die missionêre Christelike bekering-strategie moet ernstig kennis neem van die Haya godsdiens-kulturele spiritualiteit en wêreldbeskouing wat, soos die in die studie uiteengesit word, inherent beide die fisiese en godsdienstige eksistensiële ryke omarm. As hierdie feit nie ernstig bejeën word nie, is bekering dus vir die Haya irrelevant. Haya Christene geneig is om “ware” bekering te aktualiseer in Herlewingsbewegings en Pinkster-Charismatiese kerke se vorm van Christelikheid pleks daarvan om lojaal te bly aan die leer van hul moederkerke, want hierdie spirituele vorm van Christelikheid demonstreer tot ʼn groter mate die strewe om Christelikheid onder hulle inheems te maak deur die Haya godsdiens-kulturele spiritualiteit en wêreldbeskouing aan te spreek sonder om die modern leefwyse te verontagsaam. Die studie maak gebruik van strukturasie-teorie analise om te betoog dat die meeste Haya Lutherse Christene in Noordwes Tanzanië se gewaarwording van “ware” bekering binne die Herlewings-raamwerk en ander spirituele bewegings en Pinkster-Charismatiese vorms van Christelikheid is ʼn poging om Haya missionale Christelike bekering inheems te maak. Vir die Hayas word die begrip en praksis van bekering nie net bepaal deur missionale Christelike aktiwiteit nie, maar tot ʼn mate speel hul tradisionele godsdiens-kulturele konteks ook ʼn rol in die vorming en strukturering van ʼn bekering wat vir hulle sin maak. Omdat sosiale strukture bestaan uit reëls en bronne (Giddens 1984; Wuthnow 1987; Richard 1994) waaruit mense put, wat hulle reproduseer en wat tog oop bly vir transformasie, voorsien die Haya tradisionele sosiale struktuur dus ʼn arena waarin hulle kan put uit godsdienstigheid en ander spirituele bronne en dit reproduseer, selfs as hulle-hulle bekeer tot die Christendom. Die studie voer voorts aan dat die sosiologiese teorie van strukturasie in ʼn interdissiplinêre studie van bekering ʼn nuttige werktuig bied om die dinamiek van bekering onder die Haya in die Lutherse Kerk in Noordwes Tanzanië te verstaan, tesame met hul neiging om hul “ware” bekering te aktualiseer in Herlewingsbewegings of in Pinkster-Charistmatiese vorms van Christelikheid. Aangesien “ware” bekering nie in hierdie vorms van Christelikheid beperk of verabsoluteer kan word nie, stel die navorsing ʼn “integrerende model van bekering” voor as die mees relevante benadering tot ons kontemporêre missionêre fokus en betrokkenheid. Hierdie model stel voordat ʼn hermeneutiese en ekklesiale praksis van bekering wat gebaseer is op godsdiens-kulturele sensitiwiteit en spiritualiteit en godsdiens-kulturele reëls vanuit die raamwerk van Haya tradisionele godsdiens, missionale Christelikheid, Oos-Afrika Herlewingsbewegings en die Pinkster-Charistmatiese vorms van Christelikheid deur wedersydse dialoog.

Thesis (PhD)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: Agriculture is the main stay for Zambia‟s economic growth and for enhancing household food security. But small holder farmers living in rural areas of Zambia are not able to command food resources because of their low per capita productivity to grow and store food to provide for their families throughout the year. The two three months prior to harvest (January, February and March) are the period of sufficient national deprivation for many rural households in Zambia. This scenario has created a serious food insecurity problem among most households living in rural Zambia as they cannot afford descent meals a day. Maposa community is one of the communities that is food insecure due to a range of factors which include poor agriculture practice, lack of farm inputs and civic awareness on matters that affect their livelihood. The Reformed church in Zambia (RCZ) has been implementing a food security project in Maposa community on the Copperbelt of Zambia from 2007 to 2010 whose main objective of this project is to empower household farmers with agriculture skills so that they can be able to produce food on a more sustainable way to feed their families. This study therefore, offers an ecclesiological evaluation of the Maposa Food Security Project implemented. Ecclesiological evaluation in this case implies using the Biblical theological perspective to assess the tools RCZ used in this food security. In addition, it is important to note that Reformed Church in Zambia (RCZ) belongs to an ecumenical body called the Council of Churches in Zambia (CCZ). The Council of Churches in Zambia (CCZ) is an organ that unites all Christian Churches in Zambia and advocates on behalf of member churches all matters related to church registration and also provides guidelines to member churches how to implement community development programmes in line with the governments development plans on national building such as (5th National Development plan and vision 2030). Furthermore, Reformed church in Zambia (RCZ) and other CCZ member churches feed into the annual report of the Council of Churches in Zambia which meets once every year. Though this evaluation is focussed on the Maposa food security project implemented by Reformed Church in Zambia (RCZ), the Council of Churches in Zambia cannot be isolated since it is the mother body of all Christian Churches in operating in Zambia. The results of this research will be shared with both Reformed Church in Zambia (RCZ) and the Council of Churches in Zambia (CCZ). The researcher believes that the outcome of this research will help in improving the performance of both the Reformed Church in Zambia (RCZ) and the Council of Churches in Zambia (CCZ) as they participate in transformational development. This study therefore, investigated the following four areas of transformational development in the food security project: Participation: to assess whether the farmer beneficiaries in the project have been involved in the planning of the food security project, have identified their own priorities for the project or have used their own resources to exercise control over their own economic, social and cultural development. Capacity building: to assess how the food security project implemented by RCZ has strengthened the capacity of the local people. This includes the transfer of skills through training for purposes of equipping people to engage in their own development. Local resource mobilization: to assess the community‟s participation in the mobilization of their own resources in the project implementation. Sustainability: to assess the long term viability of this food security project beyond the support of the RCZ. This study is answering the research question, „How can the church and its context participate in a practical way in transforming communities where there is poverty and food deficit?‟ This research argues that if the church can effectively participate in transformational development through the promotion of sustainable agriculture and food production, the majority of the people living in the rural areas of Zambia can be economically empowered and become food secure all year round. Poverty in this rural area is as a result of inability of households to meet basic needs such as food, shelter and clothing. / AFRIKAANSE OPSOMMING: Landbou is die steunpilaar van Zambië se ekonomiese groei en die versterking van huishoudelike voedselsekerheid. Weens hul kleiner per kapita produktiwiteit is kleiner huur-boere in landelike gebiede egter nie in staat om voedselbronne in stand te hou nie, dit wil sê om genoeg kos vir ʼn jaar vir hul gesinne te produseer en stoor nie. Die twee of drie maande voor oestyd (Januarie, Februarie en Maart) is ʼn tydperk van tekort in baie landelike huishoudings in Zambië. Hierdie scenario het ʼn ernstige voeselsekerheidprobleem geskep vir die meeste gesinne in landelike Zambië, wat nie drie etes ʼn dag kan bekostig nie. Die Reformed Church in Zambia (RCZ) het daarom van 2007 tot 2010 ʼn voedselsekerheidprojek gevestig in Maposa-gemeenskap in die Koperbelt in Zambië met die doel om huishoudings met voedsekerheid te bemagtig deur die bevordering van goeie landbou-praktyke. Hierdie studie bied dus ʼn evaluering van Maposa Food Security Project wat deur die RCZ geïmplementeer is. Die RCZ is ʼn lid van die ekumeniese liggaam die Council of Churches in Zambia (CCZ). Die CCZ is ʼn liggaam wat alle Christelike kerk in Zambië verenig en namens kerklike lede kwessies oor kerk-registrasie verdedig en ook riglyne verskaf oor hoe kerklike lede gemeenskapsontwikkelingsprogramme moet implementeer wat belyn is met die regering se ontwikkelingsplanne vir nasionale bou (5th National Development Plan, Vision 2030). Die RCZ en ander CCZ lede het dus ook inspraak in die jaarverslag van die CCZ. Die doel van die studie is ʼn evaluering van die bydrae wat die RCZ gemaak het tot die aanspreek van die voedselsekerheidprobleem in landelike gemeenskappe as agent en katalisator van transformerende gemeenskapsontwikkeling. Die doel van die Maposa-projek is om huishoudelike voedselsekerheid te versterk by lede van die gemeenskap as ʼn maatreël tot ekonomiese bemagtiging. Die studie het die volgende areas van transformerende ontwikkeling in die voedselsekerheidprojek ondersoek. Deelname: om te assesseer of die boere-begunstigdes in die projek betrokke was by die beplanning van die voedselsekerheidprojek, hul eie prioriteite vir die projek geïdentifiseer het of hul eie bronne benut het om beheer uit te oefen oor hul eie ekonomiese, sosiale en kulturele ontwikkeling. Kapasiteitbou: om te assesseer hoe die voedselsekerheidprojek wat deur die RCZ geïmplementeer is, die kapasiteit van plaaslike mense versterk het. Dit sluit in die oordra van vaardighede deur opleiding met die doel om mense toe te rus om hulself te ontwikkel. Plaaslike bron-mobilisasie: om die gemeenskap se deelname in die mobilisasie van hul eie bronne in die projek se implementering te assesseer. Volhoubaarheid: om die langtermyn-volhoubaarheid van hierdie voedselsekerheid buiten die steun van die RCZ te assesseer. Die studie beantwoord die navorsingsvraag: „Hoe kan die kerk en die kerk se konteks prakties deelneem aan transformasie waar daar armoede en voedseltekort is?‟ Die navorsing betoog dat as die kerk effektief kan deelneem aan transformerende ontwikkeling deur die bevordering van volhoubare landbou en voedselproduksie, kan die meerderheid mense in die landelike gebiede in Zambië ekonomies bemagtig word en heeljaar voedselsekerheid geniet. Armoede in dié landelike gebied is die gevolg van ʼn onvermoë van huishoudings om te voorsien in basiese behoeftes soos kos, behuising en klerasie. Die navorsing-struktuur is: Hoofstuk 1 dien as ʼn inleiding tot die navorsingsproses. Dit bied ʼn padkaart waarvolgens die hele studie sistematies aangebied word. Dit is ʼn raamwerk vir transformerende gemeenskapsontwikkeling en noem maniere waarop teologie prakties aangewend kan word. Hoofstuk 2 gee ʼn oorsig van ʼn regverdige en volhoubare voedselsisteem. Daar word betoog dat, indien arm landelike gemeenskappe voedselsekerheid wil behaal, sal regerings en ander rolspelers betrokke moet raak by ontwikkelingsbeleide en programme om ʼn regverdige voedselstelsel te bevorder waar voedsel geredelik beskikbaar en vir almal toeganklik is. Verder word maniere bespreek om landbou te verbeter om voedselsekerheid te bereik in arm landelike gemeenskappe. ʼn Oorsig van die voedselsekerheidstelsel in Zambië word ook in dié hoofstuk gebied. Hoofstuk 3 bespreek landbou en voedselproduksie in Zambië. Die doel van die hoofstuk is om ʼn oorsig te gee van landbou in verhouding tot huishoudelike voedselsekerheid veral in die landelike gemeenskappe in Zambië, wat hoë vlakke van voedselonsekerheid ervaar. Hoofstuk 4 kyk na die Bybelse en teologiese perspektief van landbou en voedselproduksie. Dit bied ʼn oorsig van Bybelse lering oor landbou en voedselproduksie deur te kyk na landbou en voedselproduksie vanuit beide Ou Testamentiese en Nuwe Testamentiese perspektiewe. Die doel is om te ontdek hoe boerdery vanuit ʼn teologiese oogpunt op die huidige landboustelsel toegepas kan word om voedselproduksie te verhoog. Hoofstuk 5 bied ʼn teologiese ekklesiologiese raamwerk van voedselsekerheid soos gevind in Hoofstuk 4 om vir die RCZ en die CCZ riglyne te bied vir hul poging om betrokke te raak by transformerende gemeenskapsontwikkeling deur die voedselsekerheidprojek in Maposa-gemeenskap en elders. Hoofstuk 6 bied riglyne vir die bemagtiging van huishoudings deur voedselsekerheid: Lesse van Maposa-gemeenskap. Dié riglyne vorm die basis vir die implementering van ʼn ekklesiologie van voedselsekerheid deur die RCZ, die CCZ en Zambië in geheel. Hoofstuk 7 is ʼn opsomming van die navorsingswerk soos bespreek in Hoofstuk 2 tot 6.

Thesis (PhD)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: The concept of mentoring has received substantial attention in the literature, as is evidenced by the quantity and quality of empirical and theoretical scholarship on the topic. In the post-modern era, we have seen a proliferation of evangelical schools engaging in the effort to better equip our present and future leaders. No longer can it be assumed that incoming seminary students have a working knowledge of the basics of the Christian faith. The aim of this study is an attempt to explore the impact of mentoring in theological seminaries. It is true that mentoring programmes are increasingly popular interventions strategies in many organizations; and although successful mentoring relationships can promote a range of positive developmental outcomes, relationships that fail can lead to decrements in a person’s functioning and self-esteem. This study explores the various mentoring programmes in three ECWA (Evangelical Church Winning All formerly Evangelical Church of West Africa. See details of name change in footnote 3, Chapter 1) seminaries and evaluates its impact on both the graduates and the mentors. The study further explored if mentoring can contribute to the holistic development of seminary students, and what avenues there are for mentoring involvement in the seminaries under consideration. Graduates between 2011 and 2005 of the 3 seminaries who went through mentoring programmes while at the seminary, current faculty mentors and the heads of the 3 institutions were included as respondents. A qualitative approached was used, applying focus groups and individual interviews to obtain data. The empirical findings of this research reveal that mentoring plays an important role in the holistic development of seminary students especially in three areas, namely spiritual formation, character and ministry formation. It has shown that integration of mentoring in theological seminaries is both biblically necessary and practically possible. Despite the fact that respondents identified mentoring as helping them in their holistic development as graduates, they still believed that mentoring is not effective in the seminaries. The heads of institutions and the faculty respondents also agreed that even though mentoring is taken place in the 3 seminaries, it lacks several aspects of effectiveness, i.e. lack of documentation on mentoring, lack of supervision of mentors, lack of proper mentoring administration, lack of standardized procedures with regards to mentoring, lack of training for mentors, etc. The study makes several recommendations as to improve the effectiveness of mentoring, with special focus on the youth. / AFRIKAANSE OPSOMMING: Die konsep van mentorskap het die afgelope tyd substansiële aandag in die literatuur geniet, soos gesien kan word in die hoeveelheid en kwaliteit empiriese en teoretiese studies oor die onderwerp. Ons sien in die post-moderne era `n vermeerdering in die evangeliese skole wat moeite doen om hulle huidige en toekomstige leiers beter toe te rus. Dit kan nie meer aangeneem word dat inkomende seminarium studente kennis het van selfs die basiese beginsels van die Christelike geloof nie. Die doel van hierdie studie is `n poging om die impak van mentorskap in teologiese seminariums te ondersoek. Dit is so dat mentorskap programme toenemend gewilde intervensie strategieë is in baie organisasies, en alhoewel suksesvolle mentorskap verhoudings `n reeks positiewe ontwikkelingsuitkomste kan bevorder, net so kan verhoudings wat faal, lei tot geweldige skade in `n persoon se funksionering en selfbeeld. Hierdie studie ondersoek die verskeie mentorskap programme in drie ECWA (Evangelical Church Winning All formerly Evangelical Church of West Africa. Sien die gedetaileerde verduideliking in voetnota 3, Hoofstuk 1) seminariums en evalueer die impak daarvan op beide die afgestudeerdes en die mentors. Die studie ondersoek verder of mentorskap kan bydra tot die holistiese onwikkeling van seminarium studente, en watter moontlikhede daar is vir mentorskap betrokkenheid in die betrokke seminariums. Afgestudeerde studente (tussen 2011 en 2005) van die drie seminariums wat deel was van mentorskap programme tydens hulle studies, huidige fakulteitsmentors en die hoofde van die drie instellings is ingesluit as respondente. `n Kwalitatiewe benadering is gevolg, met fokusgroepe en individuele onderhoude as metodes vir data-insameling. Die empiriese bevindings van hierdie navorsing toon dat mentorskap `n belangrike rol speel in die holistiese ontwikkeling van seminarium studente in veral drie areas, naamlik spirituele formasie, karakterontwikkeling en die ontwikkeling van vaardighede vir die bediening. Dit toon verder dat `n integrasie van mentorskap in teologiese seminariums volgens bybelse terme nodig is en ook prakties moontlik is. Ten spyte van die feit dat respondente mentorskap identifiseer as bydraend tot hulle holistiese ontwikkeling as afgestudeerdes, is daar die persepsie dat mentorskap nie effektief in die seminariums toegepas word nie. Die hoofde van die instellings asook die fakulteitsrespondente is dit ook eens dat alhoewel mentorskap plaasvind in die drie seminariums, dit leemtes toon in onder andere die tekort aan dokumentasie oor mentorskap, die tekort aan supervisie vir mentors, tekort aan behoorlike mentorskap administrasie, die tekort aan gestandardiseerde prosedures met betrekking tot mentorskap, die tekort aan behoorlike opleiding vir mentors, ens. Die studie maak verskeie aanbevelings om die effektiwiteit van mentorskap te verbeter, met spesifieke verwysing na die jeug.

Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: The Network for African Congregational Theology (NetACT) is a network of theological institutions of higher education in sub-Saharan Africa that are dogmatically Reformed by tradition. It was established that there is a need for more knowledge on the science of curriculum development and a need for an integrated value-driven curriculum framework that will have Reformed principles imbedded in it and that will be contextualised. Through questionnaires and curriculum development workshops, the situations at the different campuses of ten institutions were established. On the campuses of the NetACT institutions a positive learning environment prevails with enthusiastic lecturers and motivated students. The practical work of students in congregations is a high priority. On the other side of the coin, it was established that some key elements are missing – among them, a lack of integrated, value-driven, missional and contextualised curricula. Given the situation in sub-Saharan Africa, one should expect more emphasis on the prevailing poverty, on sensitive gender issues and on youth and children work, to mention a few. Libraries are ill stocked and research by lecturers and the publishing of articles are nearly non-existent. This dissertation addresses these needs by proposing a Reformational, missional and contextualised curriculum framework with as its main aim the development of mature students who will deliver academic work of the highest order. In Chapter 3, the need for an integrated worldview is argued for with Reformed principles such as Christ’s sovereignty in every sphere of life – no dualism between a so-called sacred and profane world should exist. In Chapter 4, an appeal is made to NetACT institutions to be missional by nature and to have a curriculum evaluation to see whether all the subjects have a missional focus. Contextualisation is the theme of Chapter 5 and, among others, a plea is made for curricula to portray true African reconciliation spirituality where worship, anti-racism and anti-tribalism should be an integral part of the official and hidden curricula. Based on these building blocks, a Reformational, African and contextual framework is presented in Chapter 6 with the help of a Transformative Circle that starts with listening to the narratives of the students and ends with a transformative action phase where educational principles are applied. The recommendations in Chapter 7 include the forming of quality control committees, the initiation of workshops on the facilitating process of curriculum design and implementation, the need to be accredited with ACTEA and the considering of the forming of institutes of Christian Higher Education. / AFRIKAANSE OPSOMMING: Die Network for African Congregational Theology (NetACT) is 'n netwerk van hoër onderwys teologiese instellings van Gereformeerde oorsprong in sub-Sahara Afrika. Daar is vasgestel dat daar 'n behoefte bestaan by die NetACT instellings aan meer kennis oor die wetenskap van kurrikulumontwikkeling asook 'n behoefte aan 'n geïntegreerde, waardegedrewe kurrikulumraamwerk wat gebou is op Gereformeerde waardes en wat terselfdertyd ook gekontekstualiseerd is. Deur middel van vraelyste en kurrikulumontwikkeling werkswinkels, is die situasie by die verskillende kampusse van tien teologiese instellings bepaal. Op die kampusse van die NetACT instellings heers daar in die algemeen 'n positiewe leeromgewing met entoesiastiese dosente en gemotiveerde studente. Die praktiese werk van studente in gemeentes is 'n hoë prioriteit. Aan die ander kant is vasgestel dat belangrike elemente ontbreek: onder andere 'n gebrek aan geïntegreerde, waardegedrewe, missionale en gekontekstualiseerde kurrikulums. Gegewe die situasie in sub-Sahara Afrika, sou mens meer klem by die NetACT skole verwag het om sake soos die heersende armoede, sensitiewe geslagskwessies en die opvoeding van kinders en die jeug, om maar 'n paar te noem, aan te spreek. Biblioteke het baie gebrekkige voorraad en navorsing deur dosente en die publikasie van artikels bestaan bykans nie. Hierdie verhandeling fokus op hierdie behoeftes en spreek dit aan deur die stel van 'n Reformatoriese, missionale en gekontekstualiseerde kurrikulumraamwerk. Die raamwerk het as hoofdoel die ontwikkeling van geestelike volwassenheid by studente wat akademiese werk van die hoogste standaard sal lewer. In Hoofstuk 3 word die behoefte aan 'n geïntegreerde wêreldbeeld beredeneer met die Gereformeerde beginsel van Christus se soewereiniteit in elke sfeer van die lewe, as ʼn belangrike wegspringpunt. Een gevolgtrekking wat hieruit gemaak kan word, is dat daar geen dualisme behoort te bestaan tussen 'n sogenaamde “heilige” en “profane” wêreld nie. In Hoofstuk 4 word 'n beroep op NetACT instellings gedoen om missionaal van huis uit te wees en om te kontroleer of al die vakke 'n missionêre gerigtheid het. Kontekstualisering is die tema van Hoofstuk 5 en, onder andere, word 'n pleidooi gelewer vir kurrikulums met ʼn ware Afrika versoening spiritualiteit waar aanbidding, anti-rassisme en anti-stamgebondenheid 'n integrale deel van die amptelike en verborge kurrikulums behoort te vorm. Gebaseer op hierdie boustene, word 'n Reformatoriese Afrika en missionale raamwerk voorgestel met die hulp van 'n Transformerende Sirkel wat begin met die luister na die verhale van die studente en eindig met 'n transformerende aksie fase waar opvoedkundige beginsels, soos veral in Hoofstuk 6 beredeneer, prakties toegepas word. Die aanbevelings in Hoofstuk 7 sluit in die vorming van gehaltebeheerkomitees, die inisiëring van werkswinkels oor die fasilitering van kurrikulumontwerp en -implementering, akkreditasie by ACTEA en die oorweging van die vorming van inrigtings vir Christelike Hoër Onderwys.

Thesis (DTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: Talking about community development is not an easy task because it is a broad term employed by academics, civic leaders, governments, concerned citizens, faith-based organisations and simply people with an interest in the well-being of others. Each of these groups may have their own interpretation of what they perceive community development to be. Currently many new voices speak out in favour of the upliftment of the marginalised, the periphery segment of the population. In government circles, we see an array of community development initiatives (of which integrated development planning is but one), aimed at empowering individuals to effect change in their own communities. The underlying principle is that within any community there is a wealth of knowledge and experience which, if used creatively, can be channelled into collective action to achieve the desired goals to benefit the community. Unfortunately, the majority of people who belong to the poorer segment of the population are still unable to access the full potential of these initiatives. Poverty and its many faces are still rampant, and the people feeling it most acutely are those living in “small towns”. The first part of this study attempts to address community development in one such small town; the Baviaans Municipal Area. It seeks to “give voice” to the people, in order for them to take charge of their own development as Chapter 4 attempts to show. The study also allows “small town” communities to break through the academic rhetoric of poverty to voice their own understanding of this social ill (Chapter 3). In this chapter ordinary people “unlearn to not speak”. The second segment of this dissertation builds on the empirical findings of the first segment by exploring how community development challenges the church to be church. It acknowledges the fact that the church has a long history as a pioneer in social involvement; and that the church, unlike any other “civil institution”, enjoys credibility and trust from the majority of people on the globe. This assumption strengthens the hypothesis that the church can be a reliable, worthy and valued catalyst for community development within the social development paradigm. This dissertation consciously avoids the naivety of ignoring the challenges that accompany this premise. Whilst Chapter 5 acknowledges the ceaseless involvement of the church in the development domain, Chapter 6 unpacks the theological impact of these challenges on the practical daily life and essence of the church. It seeks to demonstrate theologically what it means to be church in our day and age. Against the background of the preceding chapters, and mindful of the fact that no study can claim absolutism, Chapter 7 concludes this study by making some practical suggestions and recommendations that could be helpful for local government, the church and those with an interest in community development. / AFRIKAANSE OPSOMMING: Dit is nie maklik om oor gemeenskapsontwikkeling te praat nie want dit is ‘n wye term wat gebruik word deur akademici, gemeenskapsleiers, besorgde landsburgers, godsdiensgroepe, en ook deur mense wat bloot belang stel in die welsyn van hul medemens. Al hierdie groepe het moontlik hul eie persepsie van wat gemeenskapsontwikkeling is of behoort te wees. Tans is daar baie nuwe stemme wat hul uitspreek ten gunste van die opheffing van die gemarginaliseerde mense op die grense van die samelewing. Uit regeringskringe kom daar ‘n rits van inisiatiewe (waarvan geïntegreerde ontwikkeling slegs een is) wat gemeenskapsontwikkeling ten doel het en inividue wil bemagtig ten einde verandering in hulle gemeenskap te bewerkstellig. Die onderliggende prinsiep is dat daar in elke gemeenskap ‘n skat van kennis en ondervinding is wat, indien dit op ‘n kreatiewe wyse aangewend word, gekanaliseer kan word in kollektiewe aksie ten einde die gewenste doel te kan bereik: om tot voordeel van die gemeenskap te wees. Ongelukkig het die meerderheid van die mense wat tot die armer segment van die bevolking behoort nog steeds nie toegang tot die volle potensiaal van hierdie inisiatiewe nie. Armoede in al sy gestaltes is nog steeds wydverspreid, en die mense wat dit die ergste ondervind, is diegene wat in “klein dorpe” woon. Die eerste deel van hierdie studie probeer om gemeenskapsontwikkeling in so ‘n dorpsomgewing, die Baviaans Munisipale Gebied aan te spreek. Dit poog om die mense se “stem” te laat hoor, ten einde dit vir hulle moontlik te maak om in beheer te wees van hulle eie ontwikkeling. Dit word in Hoofstuk 4 geïllustreer. Die studie gee ook ‘n geleentheid aan mense in klein dorpies om die akademiese retoriek rondom armoede te verbreek en hulle stemme te laat hoor betreffende hierdie sosiale euwel (Hoofstuk 3). In hierdie hoofstuk leer gewone mense om “op te hou om nie te praat nie”. Die tweede segment van hierdie verhandeling bou voort op die empiriese bevindinge van die eerste segment, deur na te speur hoe gemeenskapsontwikkeling die kerk uitgedaag het om kerk te wees. Dit gee erkenning aan die feit dat die kerk ‘n lang geskiedenis as pionier in sosiale betrokkenheid het, asook die feit dat die kerk, anders as sommige ander gemeenskaps-instellings, geloofwaardigheid en vertroue geniet in die oë van die meerderheid van mense . Hierdie aanvaarding versterk die hipotese dat die kerk ‘n betroubare, waardige en waardevolle katalis vir gemeenskapsontwikkeling binne die sosiale ontwikkelingsparadigma kan wees. Dit sou naief wees om die uitdagings wat deel van die premis (uitgangspunt) is, te ignoreer, en hierdie verhandeling vermy dit doelbewus. Hoofstuk 5 gee erkenning aan die onophoudelike betrokkenheid van die kerk in die ontwikkelingsdomein. Hoofstuk 6 verwys na die teologiese impak van hierdie uitdagings op die praktiese daaglikse lewe en essensie van die kerk. Dit poog om in teologiese terme te wys wat dit deesdae beteken om kerk te wees. Teen die agtergrond van die voorafgaande hoofstukke, en bewus van die feit dat geen studie op absolutisme aanspraak kan maak nie, word hierdie studie afgesluit deur Hoofstuk 7, met ‘n paar praktiese voorstelle en aanbevelings betreffende wat van nut mag wees vir plaaslike regering, die kerk, en almal vir wie gemeenskapsontwikkeling belangrik is.

Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: The Hungarian psychiatrist, Ivan Boszormenyi-Nagy developed Contextual therapy from the systems-approach in family therapy during the previous millennium. He distinguish himself in the field of psychology with his relational ethics, bringing ethics into play within his approach. When you look at someone you have to look deeper or past what is in sight. The person you see has an address. He/she comes from somewhere, is the son or daughter of a man and a woman and is linked to them with ‘n chord of loyalty that cannot be broken. They didn’t choose each other, yet it is a connectedness for life. It orientates the individual and launches him/her into life. This man and woman are then again the son and daughter of a man and a woman and so we can stretch back into past generations. Each individual on earth is somehow wove into this fabric of relations and in each relation is a dynamic process of give and take at stake – or not. Where there is reciprocity in relations concerning this balance in give and receive there is growth and a nurturing environment. The opposite is unfortunately also a reality. Then people wound and exploit each other. It is therefore true of every individual on earth that he/she brings with him/her baggage from his/her place of origin. It comes from far. Each one has a context – a context where he/she could excel in developing his/her unique identity or a background of pain, suffering and discrimination. Therefore, do not judge people from the outside. What you see and what you make out of the situation or the person is your perception. You make an object of the person, a thing, and go around him/her with all your prejudices and opinions. That is not the authentic other. It is your image of him/her. Rather allow them to introduce themselves to you. In a meeting like that, in the moment of meeting, something cataclysmic happens and opens new horizons. But this is only possible when you attend to the other in an empathic way, recognizing his/her connectedness to his/her origins and the people who played major roles in ‘shaping and molding the clay’. They also become your conversation partners. With an attitude of multi-directed partiality you become trustworthy. This is where ‘ethics’ happens in relationships (Nagy). Even in the broader community these core values can be lived because each person has an address and comes from somewhere and is on ‘n journey towards the future. When people see and recognized each other it is simultaneously an invite to a dialogue, a meeting. This is the only way to meet someone in the present because he/she can converse with words and images and thoughts and this is the only way you meet the ‘real’ other and together you can journey onwards to tomorrow. This should also be true inside the church. This is the Good News. We are created as relational beings and are being called upon to acknowledge each other, respect each other, be able to forgive each other and take hands in unity. It is all about the justice of the human order. / AFRIKAANSE OPSOMMING: Die Hongaarse psigiater, Ivan Boszormenyi-Nagy ontwikkel sy Kontekstuele terapie vanuit die sisteem-benadering in familie-terapie in die vorige eeu. Hy onderskei hom daarin dat hy ‘n etiese dimensie inbring in die psigoterapeutiese proses met gesinne en hy noem dit – relasionele etiek Wanneer jy na iemand kyk, sê hy, moet jy nie net dit sien wat jy sien nie – die uiterlike. Die persoon voor jou het ‘n adres. Hy/sy kom van êrens. Hy/sy is immers die kind van twee mense wat hom/haar verwek het. Hy/sy is aan hulle verbonde met ‘n onbreekbare band van lojaliteit. Lojaliteit is ‘n bestaansgegewe. Jy kan nooit nie lojaal wees aan jou ouers nie. Jy is ongekies verbind aan hulle – ‘n verbondenheid vir die lewe. Dit is jou oriënteringskema. Dit is leweskenkend Maar hulle op hulle beurt is ook die seun en dogter van ‘n man en ‘n vrou en so kan teruggegaan word in generasies in. Binne hierdie netwerk van relasies is elke individu ingeweef en binne hierdie weefsel is hy/sy deel van ‘n dinamiese gebeure van gee en ontvang wat aan die een kant opbou en sorg en groei bewerk maar aan die anderkant ook destruktief kan wees daarin dat dit kwes en verwond. Van elke individu op hierdie aardmantel kan gesê word dat hy/sy onuitwisbaar bagasie dra wat hy/sy ontvang het in hul huis van afkoms. Dit kom van vêr. Elkeen het ‘n konteks – konteks waar daar paslik gegee en ontvang is of ‘n konteks waar daar te korte aan die orde van die dag was in terme van die balanse van gee en neem. Daarom moet jy geen mens bloot op die uiterlike oordeel nie. Wat jy sien en wat jy dink aangaande die persoon is ‘n persepsie. Dit is jou beeld waarmee jy die ander objektiveer. Ruimte moet eerder gegee word dat die ander hom/haar in hul outentiekheid aan jou voorstel. In daardie moment gebeur daar ‘n ontmoeting wat verreikend is met die oog op die toekoms. Dit vra egter sagte oë en empatiese luister want die persoon het ‘n adres en almal met wie hy/sy verbind is moet by wyse van spreke ook jou gespreksmaats word ten einde die persoon voor jou te verstaan en te ontvang. So gedoen met ’n houding van meersydige partydigheid word jy betroubaar voor jou naaste. Dit is waar ‘etiek’ gebeur aldus Nagy. Wanneer mense buite die gesin om in breër verband na mekaar uitreik, geld dieselfde grondbeginsels. Almal kom van êrens en is oppad na die toekoms. Wanneer hulle mekaar raaksien en erken , nooi hulle mekaar uit tot ‘n gesprek, ‘n dialoog,. ‘n ontmoeting. Só alleen ontmoet jy die werklike ander in die hede want hy/sy kan praat en ek kan hom/haar hoor sodat my beeld van hom/haar geskiedenis word en ons vanuit die hede verder aamstap na môre. Binne die kerk behoort dit wat hier geskrywe staan geensins grieks te wees nie. Dit is immers die evangelie. Menswees is saamwees met ander en die saamwees met ander vra vir ‘n houding van onvoorwaardelike aanvaarding, respek, begrip, vergifnis en oorgawe. So alleen word die reg gevoed en instand gehou in die menslike samesyn. Bo alles vra dit dat ek die ander sal raak sien.

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.