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Thesis (Th. M.)--Reformed Theological Seminary, 1993. / Includes abstract. Includes bibliographical references (leaves 122-132) and index.

Thesis (D. Miss.)--Reformed Theological Seminary, 1997. / Abstract and vita. Includes bibliographical references (leaves 193-216).

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

Thesis (Th. M.)--Calvin Theological Seminary, 2006. / Abstract. Includes bibliographical references (leaves 104-110).

Thesis (Th. M.)--Calvin Theological Seminary, 2006. / Abstract. Includes bibliographical references (leaves 104-110).

Thesis (DTh)--Stellenbosch University, 2004 / ENGLISH ABSTRACT: The focus of this study is on the unique and unparalleled features that the Korean Presbyterian Church (KPC) representing the broad Korean Church has displayed during last 120 years' mission history: a strong revivalism in the formative phase; a remarkable Church growth in the growing phase; a rapid moral secularisation in the declining phase. Specifically this study aims to account for the problematic phenomenon manifested during last three decades and further to suggest a substantial alternative for the . problem at this stage. To achieve this aim, this study employed a practical hermeneutical methodology and was approached in terms of ecclesial spirituality. Chapter II, paying special attention to the marginality of the Korean nation destined to be a victim of world powers in modem history, provides a short history of the KPC from a marginal perspective to discern the particular geopolitical, socio-politicoeconomic, and cultural situations that presumed to have had a crucial impact on shaping the spirituality of the KPc. Chapter III proposes, as a base theory, a definition towards the phenomenon of ecclesial spirituality: EccLesial spirituality is eccLesial apprehension and response to the meaning and power of God ~ presence and redemptive activity in the powerdominated world. According to the proposed definition ecclesial spirituality takes shape through the hermeneutical process of the faith community in the dynamic interplay between divine, human and contextual powers operating in socio-historical situations. Chapter IV analyses and explains, on the basis of the proposed definition, what and how contextual realities historically operated in shaping the spirituality of the KPC and further evaluates the features of the KPC's spirituality manifested in each historical phase. The result shows that the marginal situation of the nation operates as a crucial factor in the formation of the KPC's spirituality in each particular socio-historical context in either a positive or negative way. Chapter V, as the normative and strategic phase of our research methodology, concludes by examining the theological identity of the Church in relation with the power-dominated world and by investigating the hermeneutical locus of ecclesial praxis, whereby marginality is suggested as the praxial hermeneutical locus of authentic ecclesial identity and spirituality in the world. And further, identifying the Church as a marginal community in the world, this study finally proposes a spirituality of marginality as an incomplete suggestion of the direction towards which the spirituality of the KPC should steer. This study contributes towards the development of an ecclesial hermeneutic for the benefit of ecclesial transformation in the world. Specifically, its contribution is to realise the distinctive identity and position of the KPC as ecclesia crucis in the contemporary situation. It can also motivate the significance of studies in ecclesial spirituality, not only for the KPC, but also for both Western churches and the South African white Church in their identity crisis in the contemporary dominant culture and drastically changed socio-political context. / AFRIKAANSE OPSOMMING: Hierdie navorsing fokus op die unieke karaktertrekke van die Koreaanse Presbiteriaanse Kerke (genoem die KPC) soos gemanifesteer gedurende die afgelope 120 jaar: 'n sterk aksent op herlewing in die vormingsfase; daama 'n merkwaardige kerkgroei fase en uiteindelik 'n snelle sekularisasie fase in die laaste fase. Dit vertoon ooreenkoms met ander Koreaanse kerke in die tydperk. Die studie pro beer om laasgenoemde problematiese fenomeen van die laaste drie dekades teologies te verantwoord en 'n altematiewe optrede met betrekking daartoe te suggereer. Die studie gebruik 'n prakties-hermeneutiese metodiek om die ekklesiale spiritualiteit te verken. Hoofstuk II gee in besonder aandag aan die marginaliteit van die Koreaanse nasie insoverre dit 'n slagoffer geword het van modeme wereldmagte. Dit word gedoen aan die hand van 'n kort geskiedbeskrywing van die KPC, gesien vanuit 'n marginale perspektief waarin spesifieke geopolitieke, sosio-ekonomiese en kulturele aspekte onderskei word 0 wat almal 'n kritieke impak gehad het in die vormgewing van die spiritualiteit van die KPc. Hoofstuk III pro beer om 'n basisteorie te ontwikkel aan die hand van 'n definisie van ekklesiale spiritualiteit, nl. Ekklesiale spiritualiteit is die ekklesiale aanvoeling van en respons op die betekenis van God se dinamiese presensie en verlossende handelinge in 'n wereld gedomineer deur magte. Hiervolgens word 'n ekklesiale spiritualiteit gevorm deur hermeneutiese prosesse binne die geloofsgemeenskap in die dinamiese wissel werking tussen die goddelike, menslike en kontekstuele magte wat in sosio-historiese situasies hulle laat geld. Op die basis van hierdie definisie word in hoofstuk IV 'n analise en verduideliking gegee van hoe hierdie kontekstuele realiteite die spiritualiteit binne die KPC gevorm het. Verder word die spesifieke aard van die spiritualiteit in elke historiese fase ontleed en geevalueer, Dit toon dan duidelik aan hoe die marginale omstandighede telkens 'n kritieke faktor was in die vorming van die bepaalde spiritualiteit in elke spesifieke sosio-historiese konteks, hetsy positief of negatief. Hoofstuk V verteenwoordig die normatiewe en strategiese fase van die gevolgde navorsingsmetodiek. Daarin word die teologiese identiteit van die kerk met betrekking tot 'n mag-gedomineerde wereld beskrywe aan die hand van 'n ondersoek na die hermeneutiese locus van die ekklesiale praxis. Hierin word gesuggereer dat marginaliteit hierdie praksiaalhermeneutiese locus is van 'n outentieke ekklesiale identiteit en spiritualiteit. Verder, insoverre die kerke wesenlik 'n marginale gemeenskap vir die wereld is, het die studie 'n spiritualiteit van marginaliteit aangedui as die nirnrnereindigende doelwit waarop die spiritualiteit van die KPC telkens weer gerig moet wees 0 'n soort eskatologiese spiritualiteit in hierdie wereld. Die navorsing wil 'n bydrae lewer in die ontwikkeling van 'n ekklesiale hermeneutiek wat die ekklesiale transformasieproses wil dien. Meer spesifiek wil dit die onderskeidende identiteit van die KPC sien as 'n ecclesia crucis in die eietydse situasie. Dit wil verder die diskussie oor ekklesiale spiritualiteit binne die KPC bevorder, maar ook in Westerse kerke en spesifiek in die kerke van Suid-Afrika op soek na 'n ekklesiale identiteit binne die eietydse dominante kultuur en 'n diepgaande, veranderde sosio-politieke konteks.