This thesis describes the theology and praxis of philosopher/theologian Dr. Dallas Willard and its effect on contemporary forms of evangelicalism in America. Willard’s works have become increasingly attractive to emerging generations of Christians protesting the perceived excesses and hegemony of mainstream evangelical culture. Willard presents a positive alternative to contemporary versions of evangelicalism seen by many as increasingly devoted to soteriological escapism, modern consumerism, individualism and sectarianism. Alternatively, Willard proposes a return to the original (proto) message of good news (evangel) articulated by Jesus in the New Testament. For increasing numbers of disaffected evangelicals with postmodern sensibilities, this protoevangelical vision offers a more robust doctrine of God, a return to the primacy of discipleship to Christ, and the experience of a holistic and integrated life in the Kingdom of God. Ethnographies of four evangelical organizations applying Willardian theology provide insight into the current evolution within American evangelical theology and praxis.

This dissertation investigates the validity of the hypothesis that biblical images [imagery] in the narrative model of preaching enhance relevance and recall possibilities of the sermon, filling the open spaces for the listener in a meaningful way. "Imagery" is researched in its application in various genres of the narrative sermon, e.g. the inductive, the narrative as such, metaphor, parable and transformational preaching. In the final analysis, the Midrash hermeneutical model as theoretical exposition and fresh proposition for homiletical possibilities for today was suggested and instruments proposed to aid in the preparaUon of Midrashic narrative sermons. / Philosophy, Practical and Systematic Theology / D.Th. (Practical theology)

The constituent concepts of theology, also practical theology and counselling, have lost much of their previously precise meaning, also by virtue of the growing confusion surrounding what counts as counselling and theology. This crisis has created a lot of uncertainty that this thesis endeavours to counter. As the defining paradigm inscriptions of the old modern methodological boundary stones have weathered away, any attempt simply to rework traditional counselling and theological problems proves to be a futile venture. Even if the measure of critical consciousness regarding worn-out modernistic concepts has been raised to a maximum height towards renewed initiation and even if the intentions remain unabashedly sincere to move beyond the disintegrating modernistic approaches, they prove to be an ineffective scheme. The dissertation states courteously, but deliberately that it is not possible to move beyond modern counselling and theology from within modernism. Postmodernism is also not simply a new critical approach barring generalizations, "grand narratives", objective descriptions and dogmatic statements. Deconstruction, not as a new approach, but rather as opening up new dimensions towards celebrating life, can move beyond modernism towards postmodernism, maintaining reason and logical arguments, and rejecting the slogan "everything goes". In fact, if you scratch a sceptical relativist, you will expose a ... modernist, as the reverse side of an absolutist conviction. Postmodernism and deconstruction set new differentiated agendas for and redraw new-fangled "maps" of counselling and theology. The exposure of the different contemporary approaches regarding certainty in modernism and Cartesian proclamations is distinguished and the different perspectives are thematically woven together as a response to the sense of "crisis" in need of new discernment, rather than by new approaches in defining specific problems. The conclusions of postmodernism and deconstruction are not gratuitous nuggets containing certain solutions to be exchanged for edification of some spurious second enlightenment, but perhaps they are bridgeheads to different shores. The story of "dancing with uncertainty" starts with disentangling modern communication of sending "meaning" and receiving "clear" messages as impossible, towards postmodern communication where "communication is the message". Consequently, counselling and theology are enlivened from ontology to praxis, not by the objective Word or an a priori method, theory or faith determination, but by the praxis of the Holy Spirit. Descartes' legacy, determining life for more than three hundred years, is unraveled and thwarted: - The subject-object split in thinking and acting, supporting "representation" of objects by the subject, is debunked as false. - The transforming of "representation" into "presentation" as the heart of the modern problem, where knowledge is obtained "immediately" and not by way of mediation of language and numerous interpretations, and where God is known directly or "immediately" and not by way of interpreted revelation or human concepts, is rendered fictitious. - The determination of life in al its variety as mathematically, logically and formally certain, causing "facts" to be either true or false depending on the "correct" methodology and theories as solutions, is exposed as conjured. Life, counselling and theology are always in a specific historical vista, cultural context and personal detailed milieu. The perspective determines the validity of the "fact". If you live by "eternal truths" and predetermined certainty, there is no room for the work of the Holy Spirit. A start is made to remove the modern Cartesian foundations of counselling and theologies towards postmodern approaches where we do not know what heals and what certain theology is. Every one can counsel through the Holy Spirit and there are as many theologies, as reactions on the revelations of God in Christ, as there are people. Theology and counselling are pre-theoretical and pre-cognitive as they do not proceed from a translucent self or a "neutral" language. We are not healed or saved through an objective certitude of believing dogmas or applying curing techniques, but by a living faith in Christ and an empowering praxis of the Holy Spirit enlivening us towards more humanness and humaneness. Our approach is pneumatological as we can never in any circumstance determine theology and counselling from outside the process of performing counselling and theologizing. That would follow the devious Cartesian subject-object split of determination of eternal objective truths and methods of curing from inside an isolated monad, the self. Postmodernism claims that we are always already immersed in the world and only when we assume not to be and step back, theorise, theologise and narrate narratives, devise counselling techniques, we actually determine final truths and facts. This is a total deception as we always approach theology and counselling, "objective reality" already with concepts, language assumptions, theories and values. Postmodernism claims that both realism, the conviction of a neutral independent world "out there", as well as idealism (anti-realism), the conviction that certainty entails the mind in full self-consciousness, are false outgrows of Cartesian representations of the subject-object split. The thesis culminates in the postmodern claim of the Holy Spirit overcoming the 2000 years old faith-knowledge dichotomy and dualism. The Holy Spirit does not assist in attaining "supernatural" healing in counselling or obtaining "eternal truth" clarity in theology, but in enhancing the humanness and humaneness of people in this world, eschewing another realm, the supernatural with dominant "theories", "eternal truths" and final dogmas. Exuberance invading this life from the final victory of the Kingdom of God is effected by the Holy Spirit in all spheres of life, albeit tentatively and provisionally. This study concludes by claiming that life is not theologically or psychologically certain, but joyous and beautiful, so that we can always dance with uncertainty. / Philosophy, Practical and Systematic Theology / D.Th.

For the last two decades Haddon Robinson's homiletic text Biblical Preaching has been a significant influence in evangelical homiletics. In an endeavor to evaluate the homiletic method within it, this study asked the following questions: What is Robinson's theological methodology and how does it affect his homiletical method? What is his hermeneutical methodology and how does it affect his homiletical method? These two questions lead into the main issue of this study expressed in two other questions: Is Robinson consistent with his theological and hermeneutical methodology in his homiletical method? What are the strengths and weaknesses of his ten-stage method? Based on these issues, the purpose of this study was to investigate Robinson's theological and hermeneutical methodology, evaluate his ten-stage method in light of this investigation, and based on any problematic areas, suggest pointers toward new theory and procedure for the enhancement of expository pedagogy. To provide a framework for this study, four homiletical paradigms in contemporary American homiletics were identified and explained. Robinson's method was found to be in one of these paradigms. With this framework in mind, Robinson's theological and hermeneutical methodology was investigated. Following this, his definition of expository preaching with its five components was set forth and investigated. It was found that Robinson's expository methodology as expressed in his view of Scripture, hermeneutics, and definition of expository preaching, is a consistent foundation for his ten-stage method. Nevertheless, several problematic issues were noted. Having investigated Robinson's expository methodology, this study formally evaluated his ten-stage method and found its center of gravity to be on the two center stages dealing with the homiletical idea and purpose statement. Furthermore, this evaluation found the ten stages to be consistent with Robinson's definition of expository preaching in its movement from interpretation to application. In seven of the stages, however, this study found deficiencies due to procedural weaknesses and a lack of theoretical focus. The study concluded with ten pointers based on the problem areas addressed throughout the investigation and evaluation. These pointers suggested a new theory and procedure to enhance expository pedagogy and practice. / Practical Theology / D. Th. (Pratical Theology)

This thesis studies current preaching praxis in Australia through a practical theology perspective. It is argued that Evangelical churches in Australia operate predominantly with a narrow applicational hermeneutical model in regard to preaching and hence communicate the gospel ineffectually to ordinary Australians. A need for contextualised and dialogical preaching is presented. Using Zerfass's model a situational analysis of the Australian context and the effects of modernism and postmodernism are explored. Theological tradition in regard to preaching is then analyzed with a focus on incarnational, Trinitarian and covenantal theology, scripture as public text and dialogue as scriptural pattern. Preaching is then analyzed using the communication theories of Gadamer, Searle, Ricoeur, and Habermas. The need for contextualised preaching is critiqued in light of the concerns of Barth regarding preaching and the concerns of Strom in regards to the nature of church in Australia. A new evangelical practical theological/ preaching model is then offered. Zerfass's model emphasises dialectic tension as the basis for moving from praxis to praxis. While movement from praxis to praxis does occur via dialectic tension there are also elements of change that are based on processes of continuity and evolution. A model that reflects this dynamic is forwarded. Finally an ideal praxis for dialogical preaching is presented with possibilities for further research. Throughout the thesis five interviews are used to illustrate the research, concepts and recommendations presented. / Practical Theology / D.Th.

No summary available / Practical Theology / M. Th. (Practical Theology)

This qualitative study illustrates that a narrative approach to pastoral therapy can guide collaborative co-authoring of alternative ways of living after trauma. The research emanates from postmodern epistemology and related discourses of social construction and post-structuralism, as well as a contextual approach to practical theology. The narrative practices of enrolling people in their own knowledges, of creating communities of concern, of honouring people, of celebration and joy, and of co-authoring alternative histories are illustrated through descriptions of how narrative maps guided one-to-one pastoral therapy as well as group work with people who have experienced trauma. The concept "resilience" is deconstructed so as to be understood as those personal actions which do not conform to pathologising predictions of the effects of trauma. / Hierdie kwalitatiewe studie illustreer dat 'n narratiewe benadering tot pastorale terapie die ko-konstruksie van alternatiewe leefwyses na trauma kan fasiliteer. Die navorsing spruit voort uit 'n postmoderne epistemologie en die verwante diskoerse van sosiale konstruksie en post-strukturalisme, asook 'n kontekstuele benadering tot praktiese teologie. Die narratiewe praktyke van ontginning van mense se kennis en vaardighede, van die skepping van gemeenskappe van sorg, van vreugde en waardering, en van die mede-skryf aan alternatiewe stories word geillustreer. Dit word gedoen deur beskrywings van die wyse waarop narratiewe kaarte individuele sowel as groepsterapie met getraumatiseerde persone kan begelei. Die konsep "weerstandsvermoee" ("resilience') word gedekonstrueer sodat dit verstaan word as daardie persoonlike ervarings wat patologiserende voorspellings oor getraumatiseerde persone weerspreek. / Philosophy, Practical & Systematic Theology / M.Th. (Practical Theology, with specialisation in Pastoral Therapy)

Text in German / The impulse for this research comes from the present crisis of the penitential practice within the Roman Catholic communities of Germany, where notwithstanding all pastoral efforts the practice of sacramental confession has dropped to almost nothing. The procedure adopted is based on the method of R. Zerfass. 1" step: An investigation on the present practice has been done with a previous research: 2nd step: The present research, in the first chapter deals with the New Testament origins of penance and the historical development up to the present time. An essential result attained is the insight that conversion (Mk 1,14 f.) does not consist of a message of doom but urges the audience to pursue the salvation of the reign of God. As a consequence the believer experiences an ethic motivation whereby he takes as orientation the rules of the kingdom of God. 3rd step: The sociological situation of the target group is the topic of chapter two. The study is based on the work of G. Schulze. The central point made by his analysis is the affirmation that people in contemporary society are basically experience orientated and that all opportunities and offers are assessed according to their experiential value. Because of the confusing oversupply of experiences and the avoidance of disappointments caused by unfulfilled expectations homogeneous groups (milieus) emerge. People, in search of experience orient themselves according to these experiences and shape them in their turn. In the realm (market) of experiences which cannot be controlled supply and demand come together. The supplier who do not follow the laws of the market is ousted because of failing to supply what is demanded. 4th step: In chapter 3 a practical theological theory is developed that present penitential crises is routed in a crises of faith. For this reason an updated pastoral approach to conversion needs to take as its starting point the liberation message of Jesus and at the same time to take into consideration the rules that govern the market, the contemporary segmentation of the milieu included. The final step will consist in a pastoral concretisation / Philosophy, Practical & Systematic Theology / D.Th. (Practical Theology)

Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This dissertation aims at discussing the influence of two eminent trends on African culture: modernity and globalization with special reference to the culture of silent sexuality as understood and practiced by the Shambala of Tanzania. It is based on secondary data collected through review of studies, reports, policy documents and surveys from various data sets from national, regional and international organizations. The two trends have not only transported the good side of the economic and social development across the globe and connected people from different cultures or nations in the world, but have also changed the culture of host communities. For example, the change from collectivism social structure that characterizes African society to individualism social structure that characterises the market-oriented culture of western society. This change indicates that without doubt “globalization and modernity are the most important and developed theories of the twentieth century” (Ritzer 2008:230). The process of globalization for example allows two different cultures to either coexist or create a dynamic or transformation to a new and third type of culture, one to be absorbed by the other. If the new incoming culture dominates local culture to absorb it, it sources a conflict between the two cultures, in this case the conflict between the culture of silent sexuality and the western culture, popularly termed by Mankiw (2007:12) as “cultural westernization”. The trend of cultural westernization of Africa has become very pervasive and prevalent, such that Western civilization has taken precedence over African values and culture and the latter are regarded as inferior to the former. As with other societies and cultures in the developing countries, the impact of western civilization on Africa has occasioned a discontinuity in forms of life throughout the continent. This has led to a cultural dualism that often presents itself as a real dilemma in concrete, real-life situations. In other words, the African experience of modernity and globalization is fraught with tensions at every level of the communal and social settings. The post-independence Africa is confronted with how to have a true identity, a new culture that is African in nature. Before the era of globalization there existed local, autonomous, distinct and well-defined, robust and culturally sustaining connections between geographical place and cultural experience. These connections constituted one’s community “cultural identity”. This identity was something people simply had as an undisturbed existential possession, an inheritance, a benefit of traditional long dwelling, of continuity with the past. Identity, then, like language, and other cultural practices, for instance the culture of silent sexuality, were not just descriptions of cultural belonging, they were collective treasures of local communities. But they were also discovered to be something fragile that needed protecting and preserving that could be lost, due to foreign influences. According to Ritzer (2008:231), into this world of diverse, discrete, but to various degrees vulnerable cultural identities there suddenly burst (apparently around the middle of the 1980s) the corrosive power of globalization which has swept like a flood tide through the world’s diverse cultures, destroying stable localities, displacing peoples, bringing a market-driven, “branded” homogenization of cultural experience, thus obliterating the differences between locality-defined cultures which had constituted people’s identities. The Shambala culture of silent sexuality prior to modernity and globalization was aimed at preserving dignity and courtesy in the society. It maintained peace, created a harmonious environment for all people, and stabilized the moral standards of the entire community. Silent sexuality was also connected to the religious meaning of sacredness. Specifically, sex and sexuality were considered sacred and should be abused under no circumstances. The Shambala believed that sexuality was part of life itself; it was liable, by the same token, to be extremely destructive of life if mishandled. Sexual taboos helped to maintain a stable social structure by defining social relationships among members of the family, for example, husband-wife, father-daughter, and mother-son relationships. However, some members of the Shambala society have embraced modernity and globalization which have influenced their traditional sexuality. Sex, to them, is no longer a private matter, and they undermine traditional customs and taboos by regarding them as uncivilized and savage. The result shows that there are many sex related problems which have surfaced among the Shambala, such as unwanted teenage pregnancy, school dropout due to pregnancy and/or early marriage, abortion, rape, child prostitution and other factors. The research findings could serve as a call to the Shambala, the Church and the state to work together to find lasting solutions for the detrimental consequences of recent changes in patterns of sexuality among the Shambala and Tanzanians in general to ratify a gender based anti-violence bill that will be cherished in the constitution to guard women and girls from all forms of sexual violence and create public awareness of the privileges and dignity of women and children. / AFRIKAANSE OPSOMMING: Hierdie proefskrif stel dit ten doel om die invloed van twee opkomende neigings, moderniteit en globalisering, op Afrika-kultuur te ondersoek, met spesiale verwysing na die kultuur van stille seksualiteit soos dit verstaan en beoefen word deur die Shambala van Tanzanië. Dit is gebaseer op sekondêre data versamel deur 'n verkenning van studies, verslae, beleidsdokumente en oorsigstudies vanuit verskeie data-gegewens uit nasionale, streek- en internasionale organisasies. Die twee neigings het nie alleen die positiewe sy van die ekonomiese en sosiale ontwikkeling dwarsoor die aardbol uitgebrei en mense uit verskillende kulture of nasies in die wêreld met mekaar in verbinding gebring nie, maar het ook verandering ingebring in die kultuur van gasheer-gemeenskappe. Byvoorbeeld, die verandering vanaf die kollektivistiese sosiale struktuur wat Afrika-samelewings kenmerk, na die individualistiese sosiale struktuur wat die mark-georiënteerde kultuur van westerse samelewings kenmerk. Hierdie verandering behels sonder twyfel dat “globalisering en moderniteit die belangrikste en mees ontwikkelde teorieë van die twintigste eeu is” (Ritzer 2008:230). Die proses van globalisering, byvoorbeeld, laat twee verskillende kulture óf saam bestaan, óf skep 'n dinamiek wat transformeer tot 'n nuwe en derde tipe kultuur, een wat deur die ander geabsorbeer word. Indien die nuwe inkomende kultuur die plaaslike een domineer of dit absorbeer, stig dit 'n konflik tussen die twee kulture, in hierdie geval, die konflik tussen die kultuur van stille seksualiteit en die westerse kultuur, algemeen deur Mankiw (2007:12) genoem “kulturele verwestersing”. Die neiging van kulturele verwestersing van Afrika het deurdringend en oorwegend geword, sodat Westerse beskawing voorrang geniet bo Afrika-waardes en –kultuur, en laasgenoemde beskou word as minderwaardig aan eersgenoemde. Soos met ander samelewings en kulture in die ontwikkelende lande, het die impak van die westerse beskawing op Afrika 'n diskontinuïteit teweeggebring in lewensvorms dwarsoor die kontinent. Dit het gelei tot 'n kulturele dualisme wat homself dikwels poneer as 'n werklike dilemma in konkrete, daaglikse lewenssituasies. Met ander woorde, die Afrika-ervaring van moderniteit en globalisering is deurtrek met spanning op elke vlak van die kommunale en sosiale kontaksituasies. Die post-onafhaklikheid-Afrika word gekonfronteer met hoe om 'n ware identiteit te hê, 'n nuwe kultuur wat wesentlik dié van Afrika is. Voor die tydperk van globalisering was daar 'n plaaslike, outonome, afgebakende en robuuste kultureel-gehandhaafde verbintenisse tussen geografiese plek en kulturele ervaring. Hierdie verbintenisse het gemeenskappe se “kulturele identiteit” onderlê. So 'n identiteit het voorgevloei uit 'n onverstoorde eksistensiële besitting, 'n erfenis, 'n voordeel van lang tradisionele lewe, van kontinuïteit met die verlede. Identiteit, dus, soos taal en ander kulturele praktyke; die kultuur van stille seksualiteit is nie slegs beskrywend van kulturele eiendom nie, maar vorm 'n soort kollektiewe skat van plaaslike gemeenskappe. Terselfdertyd is hulle broos en verdien om behou en beskerm te word teen verlies as gevolg van vreemde invloede. Volgens Ritzer (2008:231) het daar (blykbaar teen die middel van die 1980s) in hierdie wêreld van diverse, diskrete maar ook tot verskeie mates, brose kulturele identiteite, meteens die eroderende mag van globalisering verskyn, en soos 'n vloedgety deur die wêreld se diverse kulture gespoel. In die proses is stabiele gemeenskappe verwoes, mense verplaas, 'n mark-gedrewe, “branded” homogenisiteit van kulturele ervaring meegebring, wat verskille uitgewis het tussen plek-gedefineerde kulture waarop identiteite voorheen gebaseer was. Die Shambala-kultuur van stille seksualiteit voor die koms van moderniteit en globalisering, was gerig op die behoud van waardigheid en hoflikheid in die samelewing. Dit het 'n premie geplaas op vrede, die skep van 'n harmonieuse omgewing vir alle mense, en het die morele standaarde van die totale gemeenskap verstewig. Stille seksualiteit was ook verbind aan die religieuse betekenis van heiligheid. Spesifiek seks en seksualiteit was as gewyd beskou en mag onder geen omstandighede misbruik geword het nie. Die Shambala het geglo dat seksualiteit so sterk dui op lewe, dat dit in staat is om lewensvernietigend te wees wanneer dit misbruik word. Seksuele taboe's het 'n stabiele sosiale struktuur help handhaaf deur omskrywing van sosiale verhoudings onder gesinslede, byvoorbeeld man teenoor vrou-, vader teenoor dogter-, en moeder teenoor seun-verhoudings. Deurdat party lede van die Shambala-samelewing moderniteit en globalisering aangegryp het, is hulle tradisionele opvattings rondom seksualiteit beïnvloed. Hulle sien seks nie meer as 'n private saak nie, en ondermyn tradisionele gewoontes en taboe's deur hulle af te maak as onbeskaafd en oertyds. Die gevolge manifesteer in 'n toename van seksverwante probleme onder die Shambala, soos ongewensde tiener-swangerskappe, skoolverlating ter wille van swangerskappe en/of vroeë huwelike, aborsie, verkragting, kinderprostitusie en andere. Die navorsingsbevindings kan dien as 'n wekroep aan die Shambala, die kerk en die staat om saam te werk om blywende oplossings te vind vir die verwoestende gevolge in die onlangse veranderinge in die patrone van seksuele praktyke onder die Shambala, en onder Tanzaniërs oor die algemeen, om 'n gender-gebaseerde, teen-geweld wet te implimenteer wat in die konstitusie opgeneem kan word om vroue en meisies teen alle vorme van seksuele geweld te beskerm, en 'n openbare bewussyn te kweek omtrent die voorregte en waardigheid van vroue en kinders.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: The introduction deals with the research proposal. The thesis is a practical-theological study dealing with human dignity and the missional vocation of the Gamtoosvalley Uniting Reformed Church in Southern-Africa. The research question asks: How do you guide members of a typical small, poor, rural congregation, caught in maintenance to discover human dignity in Christ and how are they transformed to focus missionally on God’s agenda for their community? Chapter 2 is a context-analysis where demographic information confirms poverty. The question is asked whether members can stay positive and develop hope for an alternative reality for themselves and their community. Chapter 3 is an identity analysis describing how the identity and culture of the congregation and its community was shaped in history. Chapter 4 outlines the present profile of the congregation. In this chapter the secret to hope and human dignity is described in what happened in the community when some members through the power of the Holy Spirit became missionally engaged. The fifth chapter is a literature study that outlines the theological theory about God as a Trinity that serves as a template for ecclesiology and anthropology. The chapter proves the importance of the imago Dei concept for human dignity and the importance of relationships. When people experience a living relationship with God and discover their vocation in and through Jesus Christ, human dignity is restored. Chapter 6 deals with transformation. It links to the missio Dei concept and describes a strategy for the transformation process. The last chapter focuses on leadership development for the pastor and church council and how they and the church members should be take on a missional journey. The conclusions confirm the hypothesis. When some of the members discovered a missional calling and experienced the powerful guidance of the Holy Spirit in their lives, they got involved in reaching out to “the stranger” in their midst. This led to the affirmation of their dignity and created hope for a new and better future. / AFRIKAANSE OPSOMMING: In die inleidende hoofstuk word die navorsingsvoorstel uiteengesit. Dit is ʼn prakties-teologiese studie wat handel oor die menswaardigheid en missionale roeping van die VGKSA Gamtoosvallei se lidmate. Die navorsingsvraag lui: Hoe begelei ʼn mens lidmate in ʼn tipiese plattelandse gemeente, wat in armoede en ʼn instandhoudingsbediening vasgevang is, om hul menswaardigheid in Christus te ontdek, en om die lidmate te transformeer na ʼn missionale gemeente wat fokus op God en sy agenda vir hulle en hul gemeenskap? Hoofstuk 2 is ʼn konteksanalise wat, uit die demografiese gegewens, die omvang van armoede in die omgewing toon. Die vraag wat gevra is: Kan lidmate in dié konteks werklik positief bly en hoop en nuwe lewe in die gemeente en die gemeenskap bring? Hoofstuk 3 is ʼn identiteitsanalise en toon watter omstandighede ʼn besondere rol in die vorming van die identiteit en kultuur van die VGK Gamtoosvallei gespeel het. Hoofstuk 4 belig die profiel van die gemeente in sy huidige konteks. Dié hoofstuk bring nuwe hoop wanneer dit fokus op lidmate wat hul menswaardigheid in Christus ontdek het en wat hul missionale roeping onder leiding van die Heilige Gees begin uitleef het. Hoofstuk 5 is ʼn literatuurstudie wat ʼn prakties-teologiese basisteorie uiteensit waarvolgens die navorser te werk gaan om te toon wie God is en hoe die Triniteit ʼn teologiese templaat vir die ekklesiologie en antropologie bied. Dié hoofstuk toon hoe die herstel van die imago Dei menswaardigheid herstel en hoe belangrik verhoudings is. Wanneer die mens in verhouding met God begin leef en sy missionale roeping in Christus begin uitleef, vind herstel van menswaardigheid vanself plaas. In Hoofstuk 6 gaan dit oor hoe die transformasie in die gemeente kan plaasvind. Dit vind aanknoping by die missio-Dei konsep en spel die strategie van transformasie uit. Hoofstuk 7 ondersoek die rol van die leierskapsontwikkeling van die predikant en kerk-raad, asook die gemeente, op die reis na missionale transformasie. Die gevolgtrekking bevestig die hipotese synde dat sommige lidmate hulle missionale roeping ontdek het en die kragtige werking van die Heilige Gees in hul midde ervaar het toe hulle, weg van hulself, op ander se nood gefokus het. Dit kan die sleutel bied tot die herontdekking van hoop en ʼn nuwe lewe.