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

Thesis (MTh (Practical Theology and Missiology))--University of Stellenbosch, 2009. / AFRIKAANSE OPSOMMING: “First, the church isn’t ours; it’s God’s. And second, it isn’t ours; it’s us” (McLaren 2000:7). Wat ook al van die Kerk gesê word, hoe ons as Kerk funksioneer en leef – dit moet altyd gedoen word met hierdie woorde van McLaren in gedagte. Die gesindheid waarmee ons na mekaar kyk en met mekaar verskil is juis dit wat vertel van ons volwassenheid in Christus. “Die kriterium waarmee julle oordeel, sal ook vir julle self gebruik word” (Matteus 7:2)1. Gelowiges vanuit verskillende kerklike agtergronde, met verskillende dogmatiese tradisies en oortuigings, aanbid en dien die Here saam in 'n geloofsgemeenskap sonder enige teologiese spanning. Terwyl daar ruimte gebied word vir verskeie denkrigtings en elkeen se eie pad met God gebied word, gaan dit vir elke gelowige om 'n verhouding met God deur Jesus Christus en die leiding van die Heilige Gees. Verder gaan dit oor verhoudings tussen medegelowiges en 'n missionale praksis2 in die gemeenskap. Volgens Barna verlaat miljoene gelowiges die denominasies en tradisionele gemeentes (2005:11) omdat hulle gefrustreerd geraak het met die beheer binne die onbuigbare mensgemaakte strukture, sisteme en tradisies. Die bedanking van 'n paar honderd gelowiges vanuit die hoofstroom denominasies, net in George alleen, waaronder daar 'n hele aantal voltydse werkers, kerkraadslede en aktiewe lidmate is, maak dit nodig dat die tradisionele manier van kerkwees heroorweeg word. Die Kerk 24/7-beweging wat ontstaan het rondom predikante met Pinkster en Gereformeerde agtergronde, bied 'n geloofsgemeenskap vir dié wat saam met Barna se miljoene, die denominasies verlaat het. Die Beweging besef dat dit deel is van 'n postmoderne omgewing waarin die Kerk besig is om te verander. Hierdie beweging is deel van die Ontluikende Kerk as fenomeen en nie as 'n organisasie wat deur sekere “emergants” of enige iemand anders gelei word nie. Hierdie studie beskryf die Ontluikende Kerk soos veral deur die oë van Barna, Gibbs & Bolger, en McLaren gesien. Dit omskryf ook die ondervindinge en betrokkenheid van veral drie predikante, Breedt, Badenhorst en Potgieter wat saam met ander gelowiges op soek is na God se wil vir die Kerk in 'n postmoderne omgewing. Gedurende die bestaan van drie en 'n half jaar het nog agt ander predikante en voltydse werkers vanuit die Charismatiese, Pinkster en Gereformeerde agtergronde betrokke geraak en is deel van die vorming van die huidige bedieningspraktyk van die Kerk 24/7-beweging. Die antwoorde van die respondente werp meer lig op die redes waarom die betrokke gelowiges hul denominasies en gemeentes verlaat het om hulle saam met ander wat dieselfde oortuigings deel, te “fellowship” en die Here dan so te dien. Hierdie kwalitatiewe studie is die navorser se bydrae om die siening en belewenis van die postmoderne Christen se kerklike ervarings binne sy leefwêreld te beskryf. Die ontstaan van die Kerk 24/7-beweging is volgens die navorser 'n antwoord op die behoefte van talle gelowiges om die Here buite die tradisionele kerkstrukture en sisteme te dien. / ABSTRACT: “First, the church isn’t ours; it’s God’s. And second, it isn’t ours; it’s us” (McLaren 2000:7). Whatever is said about the Church, how we function as the Body of Christ and how we approach the future, must always be done with McLaren’s quote in mind. The attitude with which we differ from each other, will always point to our maturity in Christ. “For in the way you judge, you will be judged; and by your standard of measure, it will be measured to you” (Matthew 7:2). Believers from different spiritual backgrounds and convictions fellowship together in a faith community without any theological tension. While the focus is on a relationship with God through the Holy Spirit, each person is allowed to minister as he or she feels led by the Holy Spirit. What is very important, is the relationship amongst fellow believers and a missional praxis within the community. According to Barna, millions of believers leave the denominations and traditional congregations because of the control within the human-made systems and structures. In George alone a few hundred believers, of which quite a number were full-time workers, left the mainstream denominations in the past four years. This definitely calls for a reconsidering of the traditional way of doing church. The Church 24/7 movement, which was started by pastors from Pentecostal and Reformed backgrounds, offers a faith community to those who left their congregations just as Barna’s millions. The Movement realizes that it finds itself in a postmodern environment where the church is constantly changing. The Church 24/7 movement forms part of the Emerging Church as phenomenon and is not an organization led by the emergants like Brian McLaren or any other leader. This study describes the Emerging Church as chiefly seen through the eyes of Barna, Gibbs & Bolger and McLaren. It also emphasizes the experiences and involvement of Breedt, Badenhorst and Potgieter who started the Movement together with fellow believers. During the past three and a half years, eight other Ministers and full-time workers from the Charismatic, Pentecostal and Reformed backgrounds became part of the exciting development of this ministry which day by day unfolds through the Holy Spirit’s inspiration. The answers given by the respondents help us to understand why believers left their traditional congregations to spontaneously get involved with this new way of thinking about God’s Church. This qualitative study is the contribution of the researcher to describe the experience and perception the postmodern Christian have of church life within this world. According to the researcher the rise of the Church 24/7 movement is an answer to the believers who long to serve God without the traditional church structures and systems.

Thesis (MTh (Practical Theology and Missiology))--University of Stellenbosch, 2009. / AFRIKAANSE OPSOMMING: Die hipotese van hierdie studie is dat die identiteit van die NG Kerk Stellenbosch-Noord geskuif het van gemeente wat gerig was op haar voortbestaan as ideologies-gedrewe gemeenskap binne bepaalde bevolkingsgroep, na gemeente wat missionaal begin dink het op grond van nuwe verstaan van wie God is, en in die lig hiervan, wat kerk behoort te wees. Sy het haar roeping nuut ontdek in en deur haar betrokkenheid met ‘die ander’ wat in haar omgewing in nood verkeer. Drie teologiese konstrukte is gekies om die besluitnemingsproses in die tydlyn van die gemeente teologies te evalueer, naamlik: • die onderskeiding van wie die Drie-Enige God is, bepaal die manier van kerkwees; • die werking van die Heilige Gees in die onderskeiding van die missio Dei; en • die inkarnasie van Jesus as riglyn vir die uitleef van die missio Dei. Die bespreking van die tydlyn van die gemeente vorm sentrale deel van die studie. Die teologiese konstrukte sowel as die makro- en mesokontekste is bespreek en dan in verband gebring met die tydlyn om te evalueer in hoeverre die besluitnemingsproses ideologies of missionaal gedrewe was. Verder is etnografiese studie in die gemeente gedoen om die identiteit van die gemeente aan die einde van 2007 te bepaal. Hierdie studie het methodologies konstruktiewe replikasie verskaf vir die bevindinge in die tydlyn, en die hipotese dat daar wel paradigmaskuif plaasgevind het, as waar bewys. Die skuif hét plaasgevind: van ideologies-gedrewe gemeente, na gemeente wat die missio Dei onderskei om die missiones ecclesciae te vorm. / ENGLISH ABSTRACT: The hypotheses of this study is that the identity of the Dutch Reformed Church Stellenbosch North shifted from a congregation focusing on her existence as an ideologically driven community within a specific population group, to a congregation starting to think missionally from a new understanding of the Triune God. In the discernment thereof, she discovered what the church should be. She discovered her vocation anew through her involvement with the need of the ‘other’ in the neighbourhood. Three theological constructs were chosen, namely: • the discernment of who the Triune God is defines the manner of being church, • the work of the Holy Spirit in the discernment of the missio Dei; and • the incarnation of Jesus as guideline for the praxis of the missio Dei. The three theological constructs were used to evaluate the decision making processes in the congregation. The discussion of the timeline of the congregation forms a central part of this study. The three theological constructs as well as the macro and meso contexts are discussed, and then related to the timeline to evaluate if the decision making processes were ideologically or missionally driven. Furthermore, an ethnographic study was conducted in the congregation to establish her identity towards the end of 2007. This study gave a methodological constructive replication of the findings from the timeline and further proved the hypotheses correct that a paradigm shift did take place. The paradigm did shift from an ideologically driven congregation to one that discerned the missio Dei and became the missions ecclesiae.

Thesis (MTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: Pastors and congregations need to communicate the faithfulness and care of God within the real life contexts of the communities that they are a part of. The problem is that pastoral theology has been predominantly linked to individual psychology rather than to theory that facilitates a specifically Christian care for whole communities. This study asks how pastors can engage with the concrete realities of their communities, caring for real and practical needs, within the context of the specifically Christian focus of the Gospel. The chief goal is to make a clear contribution to the way in which Community Pastoral Care is thought about and carried out. This is a contribution that encourages engagement with the needs of the communities together with the Gospel. This requires a methodology that involves interdisciplinary understanding, calling for a hermeneutical study. The study engages firstly with Systems Theory, gaining an understanding of the way in which communities and groups function and change. Linked to this is the study of Communicative Action and Social Constructionism, these contribute understanding of the way in which communication functions within the community system. Thirdly, a study of Community Psychology, including Social Capital, emphasises the importance of focusing on the relationships within the community. Community care in this context is predominantly care for relationships and communication within the community. This includes the understanding that problems form within the relationships that make up the community, rather than individuals within the community. It also places the focus of care on building strengths rather than fixing pathologies. The specif cally Christian character of Community Pastoral Care is given through a study on sin/evil, the gospel and revelation. Th is introduces the action and communication of a faithful God. Community Pastoral Care is seen to incorporate the revelation of the Kingdom of God and its blessings, as well as the possibility of a direct relationship with Him that transforms the life of the community and individuals. Semi-structured interviews, with a small selection of pastors, give an empirical aspect to the study. This helps to ground the study in the actual experiences of pastors, giving a chance for their experience to add to and engage the theory study. The first two theory chapters suggest that the key to community care is developing positive relationships between the parts of the system. With the introduction of a relationship with a faithful God, the understanding of care expands. Revelation of His Kingdom, and the changed relationships that it brings, transforms the earlier Communicative Action into both an expression of and a communication of a faithful God and the promise of His Kingdom. What is concluded is that Community Pastoral Care is primarily the revelation of God to the community. This is carried out through relationship with the congregation including, and guided by, the ministry of the pastor. This is a Pastoral Care that is less about technique and more about mutual relationships of trust and open, positive communication with God, the congregation and the community. / AFRIKAANSE OPSOMMING: Predikante en gemeentes moet die trou en sorg van God kommunikeer binne die werklike lewens kontekste van die gemeenskape waarvan hulle deel is. Die probleem is dat pastorale teologie grootendeels verbind is aan individuele sielkunde eerder as teorie wat ‘n spesifi eke Christelike sorg vir hele gemeenskape fasiliteer. Hierdie studie vra hoe predikante kan betrokke raak by die konkrete realiteite van hulle gemeenskape en soedoende werklike behoeft es praktiese kan aanspreek binne die raamwerk van die spesifi ek Christelike fokus van die evangelie. Die hoefdoel is om ‘n duidelike bydrae te maak aan die teorie en praktyk van Gemeenskapspastoraat. Dit vra ‘n metodologie wat interdisiplinêr en hermeneuties van aard is. Hierdie studie gebruik eers Sisteem Teorie om te analiseer hoe groepe funksioneer en verander. In verband hiermee word die studies van Kommunikatiewe Aksie en Sosiale Konstruksie gebruik om te verstaan hoe kommunikasie funksioneer binne die gemeenskapsisteem. Derdens, word die lens van Gemeenskapssielkunde, veral die konsep van Sosiale Kapitaal, gebruik om die belang van verhoudings binne die gemeenskap te beklemtoon. Gemeenskapsorg in hierdie konteks is hoofsaaklik die sorg van verhoudings en kommunikasie binne die gemeenskap. Daaruit word daar geargumenteer dat probleme in die verhoudings binne die gemeenskap ontstaan eerder as in die individuë wat die gemeenskap vorm. Dit plaas die fokus van sorg op die uitbou van dít wat werk eerder as op die herstel van patologieë. Die besonder Christelike karakter van Gemeenskapspastoraat word uitgelig deur ‘n studie van sonde/ kwaad, die evangelie en openbaring. Dit stel die aksie en kommunikasie van ‘n getroue God voor. Gemeenskapspastoraat sluit in die openbaring van die konninkryk van God en die seëninge daarvan, sowel as die moontlikheid van ‘n direkte verhouding met Hom wat die lewe van die gemeenskap en die individu transformeer. Gedeeltelik-gestruktureerde onderhoude, met ‘n klein steekproef van predikante, het ‘n empiriese komponent aan die studie verleën. Dit help om die studie in die werklike ervaring van predikante te fundeer sodat hulle ervaringe in verband met die teorie gebring kan word. Die eerste twee hoofstukke stel voor dat die sleutel tot gemeenskapssorg is om positiewe verhoudinge te bou tussen die verskillende dele van die sisteem. Met die introduksie van ‘n verhouding met ‘n getroue God, word die verstaan van sorg uitgebrei. Die openbaring van sy Konninkryk, en die veranderde verhoudinge wat dit bring, omskep die vroeër kommunikatiewe aksie na ‘n uitdrukking van en kommunikasie van ‘n getroue God en die beloft e van sy Konninkryk. Die gevolgtrekking word gemaak dat Gemeenskapspastoraat primêr die openbaring van God tot die gemeenskap is. Dit word uitgedra deur die verhouding tussen God en die gemeente, insluitend en gelei deur die bediening van die predikant. Dit is dan ‘n soort pastoraat wat minder oor tegniek en meer oor getroue verhoudings en oop, positiewe kommunikasie met God, die gemeente en die gemeenskap gaan.

Thesis (MTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: This dissertation presents the conscientization of the people in the rural areas, on how the church in Malawi as a community-based organisation can be an effective vehicle in bringing change in their livelihoods. It is an endeavour to answer the question: How can the Church as a community-based organization respond to community challenges in order to be an effective vehicle for community development and sustainable rural living in the light of the problem of urbanization? The researcher argues that, if the Church can take a deliberate part, in helping people in self-development and bringing a positive impact on their lives in responding to community challenges, livelihoods can be positively changed. Chapter one: The first chapter is an introduction of this dissertation and it presents the goals of undertaking this study. It emphasises the fact that urbanization has become a big challenge in developing countries such as Malawi, leading people to flock to the cities, hoping to find an easy life, where they instead find life very difficult. Many people, who have migrated to the cities, find it difficult to meet their daily basic needs, due to lack of access to income. The church as a community-based organisation has a role to play in helping to bring a positive impact, on the people for the betterment of their own life. If the church can play an active role in unlocking awareness in people in the rural areas to not migrate to squalid urban settings, the desire to move to the cities can be minimized. Chapter two: The second chapter briefly describes the context of this research. It presents a brief discussion of the historical background of the church of Nkhoma Synod CCAP. It also gives a brief explanation of the country of Malawi and its geographical location. Along with this general historical background, the chapter draws an exclusive attention to the major contributions of the church to the community, and the unique role that it played in bringing change in the developing countries like Malawi. Through its holistic approach the church reached many people in the communities, and also its emphasis on community development made a major contribution to civic life in the rural as well as urban areas. Chapter three: The third chapter discusses the poverty situation and the Malawian church existence in this context. It further presents the problems that are caused by poverty in the communities, including the challenges posed by the prevalence of HIV/AIDS which Malawi as one of the developing countries is facing due to urbanisation. The church has a huge role to play to the community in regards to community development. Chapter four: Chapter four deals with the specific role of the Church in sustainable development, and it explores the importance of rural sustainability in sustainable development. The church by nature is missional and has been called to serve the triune God, and it needs to participate in sustainable development which reflects God‟s reign in the world, for it has the nature of serving God. It has been given the task to take care of the community, and its role is to place itself with the poor in taking the responsibility of identifying and dealing with the forces that are destroying the communities, in order to bring change. The chapter also deals with how the church can sensitize people living in rural areas, and the importance of staying in the rural areas rather than migrating to urban areas. The terms like "Sustainable development", "Community development" have been defined in order to appreciate on how the church as a community-based organization can indeed be an effective vehicle in community development, and help to create a sustainable rural living. The church has a unique role to play in community development. Chapter five: This chapter gives a careful contextual analysis of rural-urban areas, the challenges that the people in those communities are facing and what should be done in a sustainable rural living. It also discusses and explores on how the church as a community-based organization can be an effective vehicle to Community Development and sustainable rural living. In order to help raise the level of awareness of rural sustainability in human beings, especially those living in rural areas, this chapter has also carefully investigated the factors which attract people to migrate to urban areas and find out the solutions to these challenges. Lastly in order to understand how the church in Malawi as a community-based organization can be an effective vehicle in community development, the chapter has developed a theory of the four steps. These four steps are: Conscientization, Empowerment, Participation and Sustainability. In this chapter it has been emphasized as to how the church could/should engage with the people in order to be an effective vehicle to a sustainable rural living and help people in self-development and bringing a positive impact on their lives. Chapter six: The final chapter summarizes the whole discussion on this study. The study emphasizes the fact that, if the Church can take a deliberate part, in helping people in self-development and bringing a positive impact on their lives, livelihoods can be positively changed. If the church in Malawi, Nkhoma Synod, can take part in conscientizing the people in the rural areas to the importance and advantages of living in the rural, the number of the people migrating to cities can be reduced. / AFRIKAANSE OPSOMMING: Hierdie skripsie handel oor die bewusmaking van Malawiërs in die landelike gebiede en oor hoe die kerk in Malawi, as 'n gemeenskap-gebaseerde organisasie, 'n effektiewe voertuig van verandering in hulle lewensbestaan kan wees. Dit is 'n poging om die vraag te beantwoord: Hoe kan die kerk, as 'n gemeenskap-gebaseerde organisasie, reageer op die gemeenskapuitdagings om 'n effektiewe voertuig vir die ontwikkeling van die gemeenskap te word en volhoubare landelike voortbestaan bevorder? Die navorser betoog dat indien die kerk doelbewus kan meewerk om mense te help met self-ontwikkeling wat 'n positiewe impak op hul lewens in landelike gebiede sal hê, dan sal lewensbestaan ten goede verander. Hoofstuk een: Die eerste hoofstuk is 'n inleiding tot hierdie betoog en bespreek die doelwitte van hierdie studie. Dit beklemtoon die feit dat verstedeliking 'n groot uitdaging is in die ontwikkelende lande soos Malawi. Mense stroom na die stede met die hoop op 'n makliker lewe, maar vind dan dat hulle nie in hul basiese behoeftes kan voorsien nie by gebrek aan toegang tot inkomste. Die kerk, as 'n gemeenskap-gebaseerde organisasie, kan 'n rol speel om te help om 'n positiewe impak te maak en verandering te bring in hierdie mense se bestaan. As die kerk 'n aktiewe rol kan speel in die bewusmaking en ontwikkeling van mense in die landelike gebiede kan die hunkering van mense om te migreer na die stede beperk word. Hoofstuk Twee: Die tweede hoofstuk beskryf die konteks van hierdie navorsing. Dit behels 'n kort bespreking van die historiese agtergrond van die kerk van Nkhoma Sinode CCAP, ook inligting oor Malawi en sy geografiese ligging. Klem word gelê op die groot invloed van die kerk op die gemeenskap en die unieke rol wat dit in die verlede gespeel het om verandering in die ontwikkelende lande soos Malawi te bring. Deur sy holistiese benadering en klem op ontwikkeling het die kerk baie mense bereik en 'n belangrike bydrae tot die burgerlike lewe in landelike sowel as stedelike gemeenskappe gemaak. Hoofstuk Drie: Die derde hoofstuk bespreek die armoede-situasie waarbinne die Malawiese kerk himself bevind, insluitende die voorkoms van MIV / Vigs wat Malawi in die gesig staar as gevolg van verstedeliking. Die kerk het 'n groot taak met betrekking tot gemeenskapsontwikkeling. Hoofstuk vier: Hoofstuk vier handel oor die spesifieke rol van die Kerk in volhoubare ontwikkeling en ondersoek die belangrikheid van landelike volhoubaarheid in volhoubare ontwikkeling. Die kerk behoort van nature missionêr op te tree, aangesien die kerk geroep is om die Drie-enige God te dien. Volhoubare ontwikkeling moet deel wees hiervan. Dit behoort die versorging van die gemeenskap en identifisering van die probleme van armoede in die gemeenskap in te sluit, ten einde die vernietiging van die gemeenskap teen te werk. Hierdie hoofstuk handel ook oor hoe die kerk mense wat in landelike gebiede woon kan sensitiseer en bewus maak van die belangrikheid daarvan om nie na stedelike gebiede te trek nie. Die terme "volhoubare ontwikkeling" en "gemeenskapsontwikkeling" is omskryf om te bevestig hoe die kerk, as 'n gemeenskap-gebaseerde organisasie, 'n effektiewe instrument in die ontwikkeling van die gemeenskap kan wees om volhoubare landelike bestaan te bevorder. Die kerk het 'n unieke rol te speel in die ontwikkeling van die gemeenskap. Hoofstuk vyf: Hierdie hoofstuk gee 'n versigtige kontekstuele analise van landelik-stedelike gebiede, die uitdagings wat die mense in daardie gemeenskappe in die gesig staar en wat gedoen moet word met die oog op volhoubare landelike lewe. Dit bespreek en ondersoek ook hoe die kerk, as 'n gemeenskap-gebaseerde organisasie, 'n effektiewe voertuig kan wees tot gemeenskapsontwikkeling en volhoubare landelike bestaan. Ten einde te help om die vlak van bewustheid van landelike volhoubaarheid in mense te verhoog, veral dié in landelike gebiede, is in hierdie hoofstuk noukeurig ondersoek gedoen na die faktore wat mense lok om te migreer na stedelike gebiede. So kan die oplossings vir hierdie uitdagings gevind word. Ten slotte, om te verstaan hoe die kerk in Malawi, as 'n gemeenskap-gebaseerde organisasie, kan 'n effektiewe voertuig in die ontwikkeling van die gemeenskap kan wees, word in hierdie hoofstuk 'n teorie van vier stappe ontwikkel, nl. Bewusmaking, Bemagtiging, Deelname en Volhoubaarheid. In hierdie hoofstuk word beklemtoon hoe die kerk kan / moet betrokke raak ten einde 'n effektiewe instrument van volhoubare landelike lewe te wees en mense te help in self-ontwikkeling. Hoofstuk ses: Die laaste hoofstuk bevat 'n opsomming van hierdie studie. Die studie beklemtoon die feit dat, indien die kerk doelbewus kan deelneem om mense te help in selfontwikkeling en 'n positiewe impak op hul lewens bring, lewens positief kan verander. As die kerk in Malawi, Nkhoma Sinode, kan deelneem aan die bewusmaking van mense in die landelike gebiede van die belangrikheid en voordele van die lewe daar, kan die getal mense wat na die stede migreer verminder word.

Thesis (MTh (Practical Theology and Missiology))--University of Stellenbosch, 2009. / The church as a living organism is expected to grow. In the Great Commission in the book of Matthew 28:19-20 it is revealed that the desire of Jesus is that His church should increase. Growth therefore is an integral part of the church. There has been an incredible obsession with church growth strategies and methods that churches have never experienced before. South Korean churches have not been left out in this quest for church growth models. Church growth theories from the Fuller Seminary in America were introduced and applied between 1970 and 1980 and strongly affected many South Korean churches. The question for discussion here is not whether the church should grow, but in what ways growth occurs and by what means. It is God’s desire that his church grow. This is clearly demonstrated in scriptures. Various models have been put forward to examine the growth of the church, but as with all models, they have their limitations. This study focuses on Loren B. Mead’s model of church growth and its application in Korean churches. The aim of this study is to analyze and evaluate church growth theories found and followed in South Korean churches, which have affected the church in order to provide a more valid understanding. It seems that the Korean church’s failure to understand the balance between quantitative and the qualitative growth could be attributed, at least in part, to a misunderstanding of church growth theories. This study presents a desirable church growth model which promotes not only quantitative growth, but also effective and continual growth. Loren B. Mead’s model of growth is introduced which deals with four different forms of growth: numerical growth, maturational growth, organic growth, and incarnational growth. Chapter one of this study covers the background to the entire study and lays the conceptual framework of the study. Background of the Korean churches is surveyed, the aim of the study is highlighted, and the problem statement outlined, the motivation of the study introduced, and above all the hypothesis is spelt out. The methodology and the delimitation of the study are also covered in this chapter. Chapter two presents an overview of church growth models. A working definition is offered after considering various definitions of church growth. This chapter also considers the different backgrounds of major church growth movements. A theological and biblical basis of church growth is also covered in this chapter; types of church growth and the factors that contribute to the various types of church growth are also covered in this chapter. The chapter concludes with an evaluation of the strengths and weaknesses of the various church growth models. Chapter three covers the empirical study. Qualitative data collected through the means of questionnaires from three South Korean churches is analyzed; laying the foundation for further work in Chapter five. Chapter four is an intensive study of Loren B Mead’s church growth model, namely numerical growth, maturational growth, organic growth, and incarnational growth. The uniqueness of this model is also discussed in a comparative form with other church growth models. Chapter five presents practical guidelines for South Korean churches for church growth, drawing inspiration from the literature study, the empirical data and primarily from Loren B. Mead’s model of church growth “More than Numbers” outlined in his book (1993). Chapter six forms the conclusion of the study. The major contributions of the study are highlighted and several suggestions are offered for practical applications of church growth in South Korean churches, and some suggestions for further research are also offered.

Thesis (MTh (Practical Theology and Missiology))--University of Stellenbosch, 2009. / ENGLISH ABSTRACT: This thesis is intended to assess Christian communication in the light of the conundrum of sermonic language originating from Korean pulpits. In Korea, preaching is valued highly: almost everyone is aware that preaching is a crucial issue in Christian communication. In the light of communicative preaching, a sermon is composed of three “languages,” namely the language of God, the preacher, and the congregation. The language of the sermon is an important locus of effective communication through preaching. In spite of this point, many Korean preachers preach their sermons regardless of what influence the sermonic language exercises on communicative preaching, without recognizing the change of the context of preaching. In this thesis, the contention is that we should reconsider the relevance of the sermonic language conveyed from the pulpit. It should be reiterated that revisiting and appropriating the language of the sermon is a corollary of its revival and renewal. In order to ensure the relevant usage of sermonic language, it is necessary that we scrutinize communication theories within the framework of homiletical reflection. In Chapter 2 some principles of communication with regard to preaching are outlined. The influence of communicative noise which takes place in the preaching process is illustrated. This chapter also highlights the importance of the relationship between communication and preacher, and between preacher and congregation. This analysis offers a compendium of relevant sermonic language in communicative preaching. The third chapter elaborates on three major causes that have evoked the noises which may affect the conveying of sermonic language: the preacher, the congregation, and the environment. Disclosing these causes of irrelevant sermonic language will help us explore and develop theories, models, and applications. Theologically, preachers should consider three major aspects in view of the language of the sermon when they prepare, deliver, and end their sermons: Christ, the Holy Spirit, and the Church. In Chapter 4 these three perspectives on sermonic language are studied and elucidated. Christology, pneumatology, and ecclesiology are cornerstones in the language of the sermon. In this chapter, it has been concluded that, for the language of the sermon to be aptly used, these theological approaches should be actively applied to the reality of preaching. In the fifth chapter I suggest several proposals for a more effective usage of sermonic language in the Korean church. In view of rampant irrelevant elements in Korean sermonic language, this chapter examines the importance and necessity of biblical role models for recovering the identity and the reality of sermonic language: prophets, Jesus Christ and Paul. / AFRIKAANSE OPSOMMING: Die bedoeling van hierdie tesis is om Christelike kommunikasie vanaf Koreaanse kansels te evalueer in die lig van die krisis waarin preektaal tans is. In Korea word prediking hoog aangeslaan: feitlik almal is bewus daarvan dat prediking 'n wesenlike onderdeel vorm van Christelike kommunikasie. Gesien as kommunikatiewe prediking, word „n preek saamgestel deur drie “tale”, naamlik die taal van God, die prediker en die gemeente. Die taal van die preek is 'n belangrike lokus van effektiewe kommunikasie tydens prediking. Desnieteenstaande lewer baie Koreaanse predikers hulle preke sonder om die invloed van taal op hulle preke in berekening te bring. In hierdie tesis is die uitgangspunt dat ons die relevansie van taal vir die prediking in heroorweging moet neem. Dit word benadruk dat 'n herwaardering van taal noodsaaklik is vir die vernuwing van prediking. Met die oog daarop word sekere kommunikatiewe teorieë binne die raamwerk van homiletiese refleksie ondersoek. In Hoofstuk 2 word sekere beginsels van kommunikasie met die oog op prediking bespreek. Die invloed van kommunikatiewe “geraas” tydens die preekproses word geïllustreer. Hierdie hoofstuk lig ook die belang van die relasie tussen kommunikasie en prediker, asook tussen prediker en gemeente uit. Hierdie analise bied 'n samestelling van voorbeelde van relevante preektaal in kommunikatiewe prediking. Die derde hoofstuk brei uit op drie primêre oorsake van geraas wat die taal van prediking mag beïnvloed: die prediker, die gemeente, en die konteks. Openbaarmaking van hierdie oorsake van irrelevante preektaal stel ons in staat om teorieë, modelle en toepassings te ondersoek en ontwikkel. Teologies gesproke behoort predikers drie primêre faktore in ag te neem met die oog op die voorbereiding en lewering van hulle preke: Christus, die Gees, en die Kerk. In Hoofstuk 4 word hierdie drie perspektiewe op preektaal aan die orde gestel. Christologie, pneumatologie, en ekklesiologie vorm hoekpilare van preektaal. In hierdie hoofstuk word die konklusie bereik dat daar 'n daadwerklike toepassing van hierdie beginsels in terme van preektaal noodsaaklik is vir Christelike kommunikasie in prediking. In die vyfde hoofstuk word 'n aantal voorstelle vir meer effektiewe gebruikmaking van taal in prediking in die Koreaanse Kerk gemaak. In die lig van sekere wangestaltes in Koreaanse preektaal, ondersoek hierdie hoofstuk die belang en noodsaaklikheid van Bybelse rolmodelle vir die herontdekking van die wese van preektaal: die profete, Jesus Christus en Paulus.

Thesis (MTh (Practical Theology and Missiology))--University of Stellenbosch, 2009. / In the past, white men in South‐Africa benefited from the structures in society. These benefits led to certain stereotypical images of manhood, and raised specific expectations that men need to comply with. In the meantime, the situation in South‐Africa changed in such a way that white men do not benefit from the structures of society in the way they did in the past. All men are not affected in similar way by these changes. Certain men are affected in such a way that they experience crises, because they cannot comply with the expectations associated with earlier ways of thinking about what it is to be a man, and because they cannot compensate for their vulnerability. The issue about men’s vulnerability is aggravated by the fact that many white men were emotionally wounded during their compulsory national military service. The preaching event needs to place the crises that are experienced by many white men, in the light of the gospel. That will mean that preaching needs to make a contribution in order to help the men who are experiencing crises, to discover who they really are. They need to discover that they are vulnerable people through whom God is working in a particular way, not when they have power, but while they are experiencing their vulnerability. The destructive effects that certain structures in society and the desire for success have on people, need to be pointed out in the light of biblical witness. The important role that women fulfil with regard to emotional support to men, also need to be pointed out in the light of biblical witness. With regard to the last‐mentioned, it is not the intention to stereotype women by enforcing a certain role on them, but rather to focus the attention on an important reality. Preaching’s contribution concerning all the aspects mentioned so far, ought not to occur in a prescriptive manner. It should rather proclaim God’s work in such a way that hearers can come to a better understanding of what God wants to do through them, or is already doing through them, in order to have an effect on their way of doing and being. South‐African preaching, however, is full of moralisms. Moralistic preaching does not proclaim God’s work so that hearers can act by the virtue of that, but set requirements hearers must comply with in order to produce certain results. This type of preaching has the potential to aggravate the situation for men who are experiencing crises. To prevent the last‐mentioned possibility, preachers must have clarity about who and what the congregation is and what the function of the Biblical text ought to be.

Thesis (MTh (Practical Theology and Missiology))--Stellenbosch University, 2008. / This research was motivated by my various involvements as a teacher, pastor and a leader in the Evangelical Church of West Africa (ECWA). It was also based on the assumption that the quality of a society’s future leaders is found in the church. Africa’s future leaders are today’s youth. The church needs future leaders who will help unleash its potential to accomplish the purpose of its existence. However, since the year 2002 there has been a mass exodus of youth from the ECWA to other churches and denominations due to leadership incompetence and lack of ministry opportunities. In response to the declining interest, participation and the exodus of youth in the Evangelical Church of West Africa, this study investigates mentoring as a means of developing the youth into leadership positions as an avenue for sustainable leadership development and retention of youth in the church. The Evangelical Church of West Africa, just as other churches in Africa, have forgotten that the role of leadership is to transform the adverse circumstances that people face by inspiring hope and empowering them to achieve the desired results, which ensures stability and sustainable growth. The purpose of this research was to explain the importance of leadership development and mentoring for the church, and to also evaluate the current situation of leadership development using the ECWA as a case study for the church in Africa. Africa is a continent with vast resources and countless opportunities. But currently it is the continent with the worst socio-economic conditions, and this could be attributed to the kind of leadership we have in Africa. The church unfortunately is not making any recognizable difference to set the pace for leadership in the African continent. The ECWA for example, has more than 70 district leaders, but many of them do not finish their three or six-year terms well. Those who manage to finish well do so without any legacy of preparing the future generations for effective leadership. The need to develop young people with proven character and integrity into leadership is a need of the hour; therefore, the church needs to invest in the youth through effective mentoring for leadership. One question guided this research: Can participation in meaningful mentoring relationships and/or creating a mentoring culture make an important and observable contribution to leadership development and retention of young people in the Church? More precisely – can it do so in the Evangelical Church of West Africa (ECWA)? This also provides the methodological framework from which the study will be organized. Through this study, I hope to sensitize the church of the need for leadership and mentoring and for the need not just to develop young leaders through mentoring, but to develop young leaders who will follow the 2 Timothy 2:1-2 principle. It is also aimed at helping the church to maximize the leadership potentials found in the youth through mentoring and leadership development.

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.