AFRIKAANS: Die pastorale betekenis van prediking vir die kerklidmaat is al indirek in studies behandel. Hierdie studie fokus direk op die betekenis van prediking in die pastoraat . Die prakties-teologiese model, waarvolgens die navorsing gedoen is, is die kultureel-linguistiese teologiese model, wat die rol van die groep se tradisie as interpreterende, semiotiese sisteem in die lewe van die lidmaat beklemtoon. Die navorsing is op ’n narratiewe manier gedoen, saam met medenavorsers. As praktiese teoloog het ek die navorsing met die aannames van die sosiaal-konstruksionisme gedoen. Narratiewe speel veral 'n groot rol in die identiteitsvorming van die lidmaat en van die geloofsgemeenskap. Pastoraat, soos beskou binne die raamwerk van die kultureel-linguistiese model, vind op ’n narratief-hermeneutiese wyse in die prediking plaas. Prediking begelei die lidmaat tot die interpretasie van gebeure in sy of haar lewe, in die lig van die narratiewe identiteit van die geloofsgemeenskap. Die identiteit van die geloofsgemeenskap ondergaan sy vorming deur die Bybel as die basisnarratief, deur die geloofstradisie en deur die konteks waarin die gemeenskap verkeer. Dit is ’n dinamiese proses wat voortdurend herinterpreteer word, daarom word die lidmaat voortdurend uitgenooi, veral deur prediking, tot herinterpretasie van sy of haar eie narratiewe identiteit. Die Bybel as basisnarratief funksioneer op intratekstuele manier in die narratiewe identiteit van die gemeente en die lidmaat deurdat dit as realistiese narratief interpreteer word, en dit daag tot narratief-hermeneutiese interpretasie. Die navorsing se keuse vir pastorale prediking is: ’n intratekstuele, narratiewe, pastorale prediking model. ENGLISH: The role of the sermon in the pastoral care of the member of a congregation has previously been researched indirectly. The present research focuses directly on the role of the sermon in pastoral care. The practical theological model for this research is the cultural-linguistic theological model, which emphasizes the group's tradition as an interpretive semiotic system in the life of the congregation member. The research was carried out in a narrative way, together with co-researchers. As a practical theologian, I did the research using the assumptions of social constructionism. The role of narrative is particularly important in the shaping of identities, both of the individual and the congregation. Pastoral care, as viewed within the framework of the cultural-linguistic model, is achieved in the sermon in a narrative-hermeneutical way. The sermon helps the congregation members to interpret events in their lives in the light of the narrative identity of the group. The identity of the group is shaped by the Bible as underlying narrative, by the tradition of the faith community and by the context. It is a dynamic process that is ever changing; therefore the member is continually invited through the sermon to a re-interpretation of his or her own narrative identity. The Bible, as the fundamental narrative, functions in an intratextual manner in the narrative identity of the community and the individual, through its interpretation as a realistic narrative, and it represents a challenge to attempt new narrative hermeneutical interpretations. The research proposal for pastoral preaching is: an intratextual-narrative-pastoral sermon. / Thesis (PhD)--University of Pretoria, 2010. / Practical Theology / unrestricted

Hierdie verhandeling is geplaas binne die studieveld van Praktiese teologie, spesifiek homiletiek. Die studie geskied deur middel van ’n literatuurstudie om die oorkoepelende vraag te bedink: Is die sinvolle/effektiewe gebruik van humor in prediking moontlik? Die studie is aan die hand van Osmer (2008) se vier vrae beantwoord: Wat is aan die gang? (“What is going on?”) – ʼn Beskrywende empiriese ondersoek. Waarom is dit aan die gang? (“Why is it going on?”) – ʼn Interpretasie van die redes waarom dit plaasvind. Hoe behoort dit te wees? (“What ought to be going on?”) – ʼn Normatiewe teologiese toetsing van die verskynsel. Hoe kan ons reageer? (“How might we respond?”) – Hoe die gemeente kan optree om die probleem aan te spreek? In die homiletiekveld is daar ’n vlaag van handleidings en publikasies oor die kuns van prediking. Daar is egter ’n groot leemte in die oorgrote meerderheid resente handleidings. Selde word die tema van humor aangespreek in homiletiekhandboeke. As die tema aangespreek word, bestaan dit dikwels net uit aanhalings, outeurs se kort menings oor humor of staaltjies. Dit is duidelik dat daar ’n navorsingsgaping is vir die studie van humor in prediking. ’n Kort blik op die fenomeen humor, maak dit duidelik dat die betekenis van humor nie so voor die hand liggende onderwerp is nie. Daar word ’n hoofstuk opgedra aan die vraag: wat is humor? Dit bied ’n oorsig oor die enorme veld van humor met verskeie uitgangspunte. ’n Studie van humor in die Bybel is ook aangepak. Die hoof vraag wat uit hierdie hoofstuk gekom het, is: is daar humor in die Bybel en is dit van toepassing in prediking? Die oorgrote meerderheid teoloë en Bybelkundiges bevestig die voorkoms van humor in beide die Ou en die Nuwe Testament, alhoewel daar ’n uiteenlopende hoeveelheid meningsverskille is oor wat as humor gesien kan word. Uiteindelik word daar tot die gevolgtrekking gekom dat die Bybel oor die algemeen nie op sigself humor bevestig nie, maar dit wys ook nie humor af nie. Die woord ‘humor’ kom byvoorbeeld nie in die Bybel voor nie. Humor in die Bybel is duidelik nie in alle gevalle baie voor die hand liggend nie en somtyds is dit ook nie noodwendig baie snaaks nie. Daar is egter verskeie elemente van Bybelse humor wat van groot belang is vir humoristiese prediking. In ’n laaste hoofstuk spesifiek oor humor in homiletiek is daar oorkoepelend ’n paar vrae gevra: Moet/mag ‘n preek snaaks wees? Behoort ’n preek lag aan te moedig? Hierdie vrae word beantwoord deur die voorafgaande hoofstukke se insigte. Dit het duidelik geword dat navorsing oor humor geen grap is nie. Nie alle humor soorte is toepaslik vir die gebruik in prediking nie en daar is talle slaggate waarin ’n prediker kan trap met die poging om humor te gebruik in prediking. Daar is egter verskeie ander ‘veiliger’ humor soorte wat die prediker tot sy of haar beskikking het om te gebruik. / Dissertation (MTh)--University of Pretoria, 2017. / Practical Theology / MTh / Unrestricted

MTh, PU vir CHO, 1981

MTh, PU vir CHO, 1981

AFRIKAANS: In ‘n veranderende wêreld van relatiwiteit blyk dit dat die preek al hoe meer in die spervuur is. Op elke gebied van die menslike onderneming beleef ons veranderinge. Dit maak dat prediking in die konteks van ‘n veranderende wêreld en kultuur al hoe meer kompleks word. Wat vyftig jaar gelede as homiletiese wysheid gesien is, geld nie meer nie. Die kritiese vraag is: Het die prediking nog ‘n toekoms? Het ons enige idee oor die effek en ontvangs van ‘n preek. In die huidige kritieke situasie waarin die kerk wêreldwyd verkeer, word veral ook die prediker aangespoor tot selfondersoek en herwaardering van sy prediking. In die ondersoek van die probleem en die soeke na moontlike oplossing word daar in hierdie studie aangesluit by die ‘prakties-teologiese metodologie’ waarvolgens die bestaande praktyk wetenskaplik ondersoek word. Dit geskied deur aandag te skenk aan die dinamiese wisselwerking tussen teorie en praktyk. Hierdie proses vind gestalte deur ‘n hermeneutiese interaksie tussen ‘n literatuurstudie en ‘n empiriese ondersoek wat uitmond in ‘n verstelde praktykteorie. In Hoofstuk 1 word die navorsings leemte, probleemstelling, vraagstelling en doelstelling van die studie vasgelê. Die navorsings leemte behels dat die meeste predikers ‘n persepsie het dat hulle in noue kontak met die hoorders is, en dat predikers dink dat direkte terugvoer vanaf die hoorders nie nodig is nie. Die leefwêreld en tydgees waarbinne die prediking plaasvind en die hoorder se behoeftes rondom die prediking is nog nie in die Paarl op ‘n grondige empiriese wyse ondersoek is nie. Prediking in die konteks van die Paarl is ‘n monologiese gebeurtenis, waar die hoorder passief is. Die kern van die probleemstelling is die gebrek aan deelname van gemeentelede aan die preek in die erediens. Die vraagstelling is of prediking nog relevant is en of prediking steeds moet gestalte vind op dieselfde wyse binne ons veranderende wêreld van relatiwiteit? Die doel van hierdie ondersoek was om vas te stel wat die hoorders beskou as relevante prediking en of die preek nog steeds ‘n bestaansreg het. In Hoofstuk 2 word daar gekyk na die leefwêreld, kultuur en tydgees waarbinne die hoorders lewe. In Hoofstuk 3 word verskillende hermeneutiese benaderings uiteengesit om sodoende ‘n basis teorie vir relevante prediking te kan ontwikkel. Dit dien as ‘n konseptuele raamwerk vir die empiriese deel van die studie. In Hoofstuk 4 word die empiriese ondersoek onderneem. Dit geskied deur kwalitatiewe onderhoude wat fokus op individue uit verskillende gemeentes in die Paarl. Inligting is versamel deur middel van in-diepte onderhoude wat deur gestruktureerde onderhoudskedules voorafgegaan word. Daar is byvoorbeeld gevind dat die oorgrote meerderheid gelowiges die prediking sien as ‘n onvervangbare element. In Hoofstuk 5 is daar ‘n hermeneutiese interaksie tussen die resultate van die empiriese ondersoek en die voorafgaande teoretiese vertrekpunte. Hierdie gegewens wat op mekaar inspeel lei tot nuwe of verstelde konsepte vir ‘n relevante praktykteorie om die praktyk te rig en te stuur. Dit is ‘n regulatiewe aktiwiteit wat die bestaande praktyk wil bevestig en bewus maak van sekere aanpassings. In hierdie verstelde praktykteorie is daar gepleit vir nuwe klem op die kultuur en konteks waarbinne die prediking plaasvind. Daar sal meer gereeld na die hoorder se stem geluister moet word sodat meer inter aktiwiteit tussen prediker en hoorder kan plaasvind. Ook nuwe kommunikasietegniek sal aangeleer moet word vir die prediking wat in ‘n ontluikende digitalekultuur moet plaasvind. ENGLISH: In a changing world of relativism there are many critical voices against the preaching of a sermon. These critical voices put the sermon under attack. In all facets of human life we experience change. That makes the preaching of a sermon more complex in the context of a changing world. What looked like homiletic wisdom fifty years ago, doesn’t count today. The critical question is: Does preaching have a future? Do we have any idea of the effect and reception of a sermon? Because of the present critical situation of peoples’ perception about the church in general, the preacher is encouraged to introspection and revaluation of his sermons. In the research of the problem and the seeking for some possible solutions this study connects with the ‘practical theological methodology’ whereby the standing scientific praxis is researched. This is done by giving attention to the dynamic interaction between theory and praxis. This process is structured by a hermeneutical interaction between a literature study and a empirical research which results in an adjusted practical theory. In Chapter 1 the research problem is stated, followed by an explanation and formulation of the question under research as well as the purpose thereof. The deficiency in the research entails that most preachers think they are in close contact with the hearers to sermons and that direct feedback from the hearers is unnecessary. The world in which the spirit, the time the sermon is delivered and the hearers needs towards the sermon, haven’t been researched on a empirical basis in Paarl. Preaching within listeners in the context of the churches in Paarl is in the form of a monologue where the listener sits passively. The centre of the problem statement of this research is the shortage of involvement of congregation members towards the sermon during the worship service. The question under research is whether preaching is still relevant and whether preaching still must take place in the same way that we are familiar with. The purpose of this research is to find out what the hearer considers as relevant preaching and if preaching must still be that prominent in the worship service. In Chapter 2 we look at the world in which we live and the timeline wherein the hearer lives. In Chapter 3 we will look at different hermeneutical approaches to get to a base theory for relevant preaching. This will serve as a conceptual framework for the empirical part of the study. In Chapter 4 we undertake the empirical research. It takes place in the form qualitative interviews which focus on individuals from different churches in Paarl. Information was obtained by means of in-depth interviews preceded by structured interview schedules. As an example, the research found that the majority of believers regard the preaching of a sermon as an irreplaceable element of the church and of one’s Christians life. Chapter 5 reveals the results of a hermeneutical interaction between the imperical research and the preliminary theoretical assumptions. The results that play in towards each other will lead to new or adjusted concepts for a relevant practical theory to guide the praxis in a new direction. This is a regulative activity which confirms the existing praxis and makes us aware of certain adaptations. In this adjusted practical theory there is pleaded for a new emphasis towards the culture and context where preaching takes place. Therefore more often preachers must listen to the hearers voices to create interactivity between preacher and hearer. New communication techniques also need to be taught regarding preaching in a new digital culture. / Thesis (PhD)--University of Pretoria, 2010. / Practical Theology / unrestricted

This study deals with creative preaching through exploring pneumatology and creativity as prime ingredients for creative preaching. The researcher sees the problem of preaching in terms of the limited resources for proclaiming the very old message of the gospel of Jesus Christ in a fast changing world. Preaching in the reformed tradition is based primarily upon the Bible and the tradition of the church. The researcher suspects that, given the limitations of the age of the source, the preacher runs the risk of boring the congregation, who regularly attends sermons, by becoming irrelevant to their living conditions through having to repeat the same basic message. The researcher suspects that the preacher may run out of ideas and ways of bringing a relevant message in a fresh way, week after week, and begin to employ all kinds of tricks and gimmicks in order to stay relevant. Creative preaching is suggested as answer to this dilemma. Creative preaching is studied within the frame of creativity in service of the Holy Spirit. The study strives to explore the field of creativity from a homiletical perspective and bring the results into a pneumatological context by means of a hermeneutical method, with the aim of designing a basic theory for creative preaching. The first part of the study comprises a literature study of the fields of pneumatology and creativity. Pneumatology is explored in terms of the biblical roots of the use and meaning of the terms rûah, pneuma and paracletos, as well as a brief theological exploration. A pneumatology for preaching includes the Spirit as carrier of the Word and inspirer of the preacher and listener, within the context of the congregation as dedicated space for the working of the Spirit. The second part of the literature study deals with creativity as a human capacity that can be learnt and developed. Creativity is a deliberate dynamic activity that produces new, unexpected and meaningful results through creative observation, creative thinking and creative insight. Empirical research was conducted amongst preachers in the Dutch Reformed Church to ascertain their understanding of creative preaching and their experience of the workings of the Holy Spirit and creativity, in the process of producing a sermon. The research found that preachers understood the Holy Spirit as a vital part of the preaching process. Preachers experience the activity of the Spirit in their normal daily routines as ministers. Preachers do not regard themselves as creative people although they apply principles of creativity primarily in producing visual material for sermons as an additive. The Research found a need for the concept of creative preaching. Creative preaching is developed and described as a process in which the preacher, with the guidance of the Holy Spirit, employs creative methods like observation, association, imagination and creative thinking in the whole process of sermon creation, from choice of Scripture to the presentation of the sermon. The sermon is structured in such a way as not only to be creative but also stimulating the creativity of the listeners. Creative preaching is stimulating preaching based on scripture, imagination and the inspiration of the Holy Spirit. / Thesis (PhD)--University of Pretoria, 2011. / Practical Theology / unrestricted

AFRIKAANS: Visuele kommunikasie vorm die basis van ’n prakties-teologiese literatuurstudie, waar ondersoek gedoen word na die invloed van die massamedia en die populêre kunste op die kommunikasie-arbeid van die hedendaagse prediking. Naas die geskrewe en gesproke taal word in die betrokke studie vir ’n nuwe definiëring van taal gepleit: die visuele taal as selfstandige taalkode binne die homiletiek. Visuele taal is meer as blote literêre metafore wat die menslike verbeelding aangryp; eerder is dit die verskuiwing na ’n genre waar beeld as visuele metafoor die gelykwaardige funksie van die woord verrig. Sonder om die woord enigsins na ’n sekondêre posisie uit te skuif, word ’n pleidooi gelewer vir ‘n harmonieuse wisselwerking waar woord en beeld komplementerend op mekaar inwerk. Hierdie visuele taalkode sal in die prediking as legitieme preekstyl naas die oratoriese preekstyl aangeleer moet word, in wat in hierdie studie as visuele prediking bekend sal staan. In visuele prediking, waar beeldende prediking met multi-sensoriese prediking gekombineer word, word die visuele beeld die primêre kommunikasie-eenheid. In die betrokke studie is daar twee fokusse: <ul> <li>’n Prakties-teologiese fundering van hierdie nuwe visuele taal en veral visuele prediking binne ’n visueel-gedrewe konteks. </li> <li>Opstel van prakties-teologiese riglyne vir die implementering van visuele prediking binne die hedendaagse erediens. <bt></li></ul> ENGLISH: Visual communication forms the basis of a practical-theological literature study, where the influence of the mass media and the popular arts on the communication toil of present-day preaching is investigated. Alongside of the written and spoken language, this study is a plea for the new defining of language: the visual language as an independent language code within homiletics. Visual language is more than only literary metaphors which grips the human imagination; rather it is the shift to a genre where image as a visual metaphor performs an equally similar task to the word. Without moving the word to a secondary position, an argument is made for a harmonious interplay where word and image can work complementary to each other. This visual language code should be learned as a legitimate style of preaching besides the oratorical preaching style, which will be known in this study as visual preaching. In visual preaching, where image preaching and multi-sensory preaching are combined, the visual image will become the primary communication unit. In this study there are two focuses: <ul> <li>A Practical-theological foundation of this new visual language and especially visual preaching within a visual-driven context. </li> <li>A composition of practical-theological guidelines for the implementing of visual preaching within the present-day church service. <br></li></ul> Regarding the first focus of the study, theological reflection surrounding the understanding of the second commandment with regards to image within the liturgy and especially homiletics, as well as the dualistic perspective of the church in the past is done, while a theology of incarnation, creation, ‘Imago Dei’ and the Word is established in order to create a solid basis for visual preaching. Combined herewith, there is also a look at the influence of the visual media and communication on the visual generation, namely Generation X, Y and Z, with specific focus on the postmodern context in which these three generations function. Following this, a new practical-theological perspective on the human imagination, human emotion, human creativity, the visual narrator, transcendence, participation, multi-sensory communication and visual presentation opens the way for effective visual preaching. Regarding the second focus of the study, five categories surrounding visual images can be distinguished: graphic images – pictures, statues, artistic designs and photos; optical images – mirror images and light projections; perceptual images – sensory data, theatre props, illustrative aids; imaginary images – dreams, memories, ideas and imagination; verbal images – metaphors, analogies and narratives. For the purpose of this study the focus is mainly on the first category: graphic and visual images, also including visual presentations as it pertains to the performing arts like drama, dance and mime, as well as the usage of visual illustrations. In conclusion, practical guidelines accompanied by concrete sermons within the three categories of visual preaching as it is suggested in this study, namely the visual image sermon, which concentrates on visual images on a flat surface or screen, the visual presentation sermon, which accomodates visual methaphores as it is presented by the visual arts and illustrations on a stage in the liturgical area, and the visual imagination sermon, which interacts with the human imagination by the use of visual methaphorical language, are submitted. / Thesis (PhD)--University of Pretoria, 2010. / Practical Theology / unrestricted

Christocentric preaching in the AP Church – a practical theological study, is a dissertation wherein Christocentric preaching from the patriarchal narratives by AP Church preachers, is being investigated to determine to what extend it complies with the basic principles of Christocentric preaching. This research found that the preaching from the patriarchal narratives by participating preachers of the AP Church, does not truly answer to the basic principles of Christocentric preaching. A clearly defined Christocentric approach which set out the basic principles for responsible Christocentric preaching, would improve the Christocentricity of Old Testament preaching, more specifically the patriarchal narratives, in the AP Church. A modified version of Osmers’ practical-theological model was utilized as method of research. It entails hermeneutical and normative, empirical and interpretative, as well as strategic aspects. The following goals are set for the study: Hermeneutical and normative i) To determine perspectives from Scripture for the research concept Christocentric preaching regarding passages from Genesis 12-50. Empirical and interpretative ii) To determine to what extend sermons in the AP Church based on passages from Genesis 12-50, are truly Christocentric. iii) To determine to what extend preachers of the AP Church consciously make use of a base theory regarding Christocentric preaching when preaching on passages from Genesis 12-50. Strategically To provide effective, yet Biblical guidelines for Christocentric preaching on passages from Genesis 12-50. In order to reach the above mentioned goals, the following aspects are discussed in the course of the study: Perspectives from Scripture for the research concept Christocentric preaching are determined by, among others, illuminating the unique nature and specific characteristics of the Hebrew narrative. The focus on the hermeneutical challenge offers perspectives on decisive considerations when handling Scripture, an exegetical method conducive to Christocentric preaching, as well as perspectives on a meaningful transition to Christ from the Old Testament text. The focus on the homiletic challenge indicates expository preaching as the most appropriate vehicle for responsible Christocentric preaching. From the hermeneutical and normative perspectives, a certain criteria is derived which served as a guideline for the evaluation of sixteen sermons and devotions by AP Church preachers in order to determine their Christocentricity. Flowing from this, six themes are determined on the basis of which unstructured interviews with five preachers of the AP Church are conducted. These analyses and interviews show the absence of a clearly formulated base theory regarding Christocentric preaching at participating AP Church preachers. Christocentric preaching in the AP Church – a practical theological study offers guidelines for responsible Christocentric preaching from the patriarchal narratives by concentrating on certain points of departure in respect of the Old Testament, key hermeneutical aspects, a meaningful transition from the Old Testament to Christ as well as important homiletic aspects. / Thesis (MTh (Homiletics))--North-West University, Potchefstroom Campus, 2013.

Christocentric preaching in the AP Church – a practical theological study, is a dissertation wherein Christocentric preaching from the patriarchal narratives by AP Church preachers, is being investigated to determine to what extend it complies with the basic principles of Christocentric preaching. This research found that the preaching from the patriarchal narratives by participating preachers of the AP Church, does not truly answer to the basic principles of Christocentric preaching. A clearly defined Christocentric approach which set out the basic principles for responsible Christocentric preaching, would improve the Christocentricity of Old Testament preaching, more specifically the patriarchal narratives, in the AP Church. A modified version of Osmers’ practical-theological model was utilized as method of research. It entails hermeneutical and normative, empirical and interpretative, as well as strategic aspects. The following goals are set for the study: Hermeneutical and normative i) To determine perspectives from Scripture for the research concept Christocentric preaching regarding passages from Genesis 12-50. Empirical and interpretative ii) To determine to what extend sermons in the AP Church based on passages from Genesis 12-50, are truly Christocentric. iii) To determine to what extend preachers of the AP Church consciously make use of a base theory regarding Christocentric preaching when preaching on passages from Genesis 12-50. Strategically To provide effective, yet Biblical guidelines for Christocentric preaching on passages from Genesis 12-50. In order to reach the above mentioned goals, the following aspects are discussed in the course of the study: Perspectives from Scripture for the research concept Christocentric preaching are determined by, among others, illuminating the unique nature and specific characteristics of the Hebrew narrative. The focus on the hermeneutical challenge offers perspectives on decisive considerations when handling Scripture, an exegetical method conducive to Christocentric preaching, as well as perspectives on a meaningful transition to Christ from the Old Testament text. The focus on the homiletic challenge indicates expository preaching as the most appropriate vehicle for responsible Christocentric preaching. From the hermeneutical and normative perspectives, a certain criteria is derived which served as a guideline for the evaluation of sixteen sermons and devotions by AP Church preachers in order to determine their Christocentricity. Flowing from this, six themes are determined on the basis of which unstructured interviews with five preachers of the AP Church are conducted. These analyses and interviews show the absence of a clearly formulated base theory regarding Christocentric preaching at participating AP Church preachers. Christocentric preaching in the AP Church – a practical theological study offers guidelines for responsible Christocentric preaching from the patriarchal narratives by concentrating on certain points of departure in respect of the Old Testament, key hermeneutical aspects, a meaningful transition from the Old Testament to Christ as well as important homiletic aspects. / Thesis (MTh (Homiletics))--North-West University, Potchefstroom Campus, 2013.

This thesis expresses a thorough conceptual and theoretical investigation of the liturgical challenges a liturgist (preacher) faces to address worshippers of all MBTI® (Myers-Briggs Type Indicator®) personality types effectively in public sermons. The investigation is focused on the conceptualizing of psychological factors and the effects thereof that need to be taken into account by liturgists in a public worship service. The scientific aim of the thesis is to give liturgists a theoretical grasp on the hermeneutical factors, liturgical demands and homiletical challenges that any preacher should calculate in addressing worshippers with different and often ‘conflicting’ personality types and needs in a public sermon. I have chosen the Myers-Briggs Type Indicator® as psychometric instrument which consists out of sixteen unique and different personality types that are described in a four letter combination. This combination describes a person’s preferred orientation to the world (extroversion or introversion), his/her preferred way of gathering information (sensing or intuition), his/her preferred way of decision making (thinking or feeling) and the preferred lifestyle he/she adopts (judging or perceiving). The MBTI® builds on the insights of the well-known Swiss psychiatrist Carl Gustav Jung, the father of analytical psychology as well as the efforts of the formidable mother and daughter combination, Isabel Myers and Katharine Briggs. The reason for this choice is because the MBTI® proofs to be the most distinctive and effective instrument for comprehensively addressing spirituality and type. On the one hand the MBTI® is ‘friendly’ and intelligible enough to be taken into account by any congregation and liturgist while on the other hand it is a thorough and comprehensive psychometric instrument with sound subjacent psychological and scientific principles. Jung distinguished two opposite energizing orientations to the world, extraversion and introversion and four mental functions, the two opposite ways of taking in information (sensing and intuition) and the two opposite ways of ordering (organizing) the information that’s been taken in (thinking and feeling). In addition, Isabel Myers and Katharine Briggs added two preferred opposite lifestyles, an organized planned lifestyle (judging) and an adaptive spontaneous lifestyle (perceiving). Out of these combined distinctions the Myers-Briggs Type Indicator® was born. The investigation is conveyed in two distinct phases namely a theoretical- and a conclusive phase. The thesis consists out of four parts. Part 1 (Chapters 1 and 2) covers the introduction, an explanation of the methodology and the preliminary description of the concepts in the title of the thesis and other relevant concepts for example ‘liturgy’. The title of the thesis is: Personality types in worshippers: A practical-theological investigation of the challenges a preacher faces to address worshippers of all MBTI® (Myers-Briggs Type Indicator®) personality types effectively in sermons. A bilingual list of keywords is included at the beginning of the thesis to enhance continuous research and investigation. Part 2 encompasses the rest of the theoretical phase of the investigation. It consists out of a theoretical exposition of practical-theological principles like hermeneutics and homiletics (Chapter 3), an explanation of three important hermeneutical exponents Gadamer, Habermas and Ricoeur (Chapter 4), other distinctive factors that should be taken into account by the liturgist in the construction and presentation of a worship service (Chapter 5), the discussion of personality and personality types (Chapter 6), the evaluation of several psychological and psychometric instruments that could contribute to the investigation (Chapter 7), the exposition of Jung’s psychological model subjacent to the MBTI® (Chapter 8), an explanation of the theoretical foundation of the MBTI® (Chapter 9) and a comprehensive and extensive exposition of the sixteen distinctive MBTI® personality types (Chapter 10). Part 3 of the thesis consists out of Chapters 11 and 12 and encompasses the conclusive phase of the investigation. The aim of the investigation was to foster appreciation and insight in the dynamics, interaction and co-operation of the MBTI® factors, -combinations and sixteen -personality types in worshippers, so that liturgists and congregations can plan the composition and presentation of worship services accordingly. It will help to lessen the communication hindrances in the presenting and accepting of the Gospel in a worship service. The following practical question is answered in Part 3: What knowledge and insight needs to be fostered within preachers, church councils and congregations in order to accommodate and utilize the needs and strengths of the different personality types so that effective communication of the Gospel can take place in die worship service, where all personality types are potentially included? Preachers and congregations are helped to practically and liturgically address worshippers of all 16 MBTI® personality types. In Chapter 11 general challenges and demands that a liturgist (preacher) faces to address worshippers of all the MBTI® personality types effectively in a public sermon, are addressed. Other determining factors like needs, expectations, theological-anthropological perspectives, spirituality, conflicting timeframes, different generations, stages of psychological- and faith development, selective moments, politics, relationships, social contexts, clothing, moods, language, culture, sexuality, gender roles and defence meganisms are also calculated. The determining and role of personality types (in liturgist and worshippers) and the practical implications and challenges of distinct MBTI® factors and -combinations are addressed. The hermeneutical-, liturgical- and homiletical challenges and demands of the various factors are calculated. The chapter ends by calculating other practical demands and suggestions like different types of worship sermons, alternating worship services, the alternating of liturgical elements in one sermon and the developing of a specific and deliberate style and identity in a worship service. In Chapter 12 the specific demands and challenges that the liturgist faces to effectively address worshippers of all sixteen MBTI® personality types in sermons, are addressed. Hermeneutical-, liturgical- and homiletical challenges and demands with regard to each of the sixteen MBTI® personality types are taken practically into account in a communicative theory of practice. Hermeneutical challenges helps liturgists to spiritually understand each personality type better. With regard to liturgical presentation and construction, the liturgical suggestions enhance the accommodation and involvement of every personality type in the public sermon. Homiletical proposals contribute to the effective preaching, heralding and receiving of the Gospel in the public worship service, so that worshippers of every personality style can be addressed in the public worship service. Other liturgists are invited to freely add their experience and insight in the practical application of the hermeneutical-, liturgical- and homiletical suggestions and proposals. Part 4 concludes the thesis with a short summary and an extensive exposition of literature references in a Bibliography according to an adapted Harvard method. / Thesis (PhD)--University of Pretoria, 2008. / Practical Theology / unrestricted