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.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This study attempts to contribute to search for a more ministry appropriate framework that will cause children’s ministry to be more holistic and sustainable. It explores the 40 Developmental Asset framework of the Search Institute for more sustainable children’s ministry. The research question has been formulated as follows: Can the 40 Developmental Asset framework contribute to a more sustainable Children’s ministry.? The purpose of the study is to: • Firstly try and determine what contribution this framework can make to sustainable children’s minsitry. • Secondly make children’s workers more aware of the good ministry practices outside their context and paradigm and to give guidelines of the use of such pracitce. • Thirdly to contribute to more academic thought and discussion about children’s ministry in a South African context. In chapter one the research problem is defined and the research methodology discussed. Chapter two pays attention to certain challenges for children’s ministry in a South African context after which discussions about factors that influences children’s ministry, follows. A discussion about current ministry models and metaphors for children’s ministry is also done. The conclusion of this exploration is that these ministry models mainly accommodate children in one context, namely the church and largely ignores the other contexts of children’s lives. These contexts include their home, school, friends and the larger community of which they are part of and therefore does not accommodate children’s ministry in a holistic sustainable manner. In chapter three a more detailed discussion of the asset framework and its potential for sustainable ministry follows. The current age we live in urges the church to return to her missional calling by attempting to reach out to children that is not part of the church, meaning it should attempt to be more inclusive in its ministry efforts to children. Chapter four describes the research methodology followed in this study and discusses the themes identified in the interpretation of the data derived from the research. In chapter five conclusions based on the research are made. These conclusions include that • More academic research about children’s minsitry is needed; • Children’s ministry is and inclusive ministry; • Contextualization of the asset framework is possible; • The responsibillities to build assets in children is everyone’s responsibillity; • That a more appreciative attitude towards children should be cultvated and practiced; The conclusion of the study is that the 40 Developmental Asset framework should be considered as a possible framework for more sustainable ministry. The reason being that it accomodates all the contexts of children’s lives and is thus more inclusive of contexts and the addresses the whole being of children. / AFRIKAANSE OPSOMMING: Die studie poog om mee te werk in die soeke na ‘n meer praktykgerigte raamwerk vir kinderbediening wat meer holisties en volhoubaar is. Die studie stel ondersoek in na die benutting van die 40 Batesraamwerk van die Search Instituut vir ʼn meer volhoubare kinderbediening. Na aanleiding van die navorsingsprobleem word die navorsingsvraag soos volg geformuleer: Kan die 40 Batesraamwerk bydra tot ’n meer volhoubare kinderbediening? Die doel van die studie is om: • Eerstens te probeer vasstel watter bydrae die Veertig Ontwikkelingsbates tot ’n meer volhoubare kinderbediening kan maak;. • Tweedens kinderwerkers meer bewus te maak van ander goeie bedieningspraktyke buite hulle eie konteks en denkraamwerk, en ook riglyne te bied oor die gebruik van so ’n raamwerk; • Derdens mee te help tot akademiese nadenke oor kinderbediening binne die Suid Afrikaanse konteks. In hoofstuk een is die navorsingsprobleem en metodiek van die navorsing bespreek. Ten einde die navorsingsvraag te probeer beantwoord, word daar in hoofstuk twee heel eerste aandag gegee aan die bespreking van enkele uitdagings met betrekking tot kinderbediening in Suid-Afrika, ‘n bespreking oor invloede op kinderbediening volg waarna moontlike modelle en metafore vir kinderbediening in ’n Suid-Afrikaanse konteks verken word. Die konklusie van die verkenning is dat die bedienningsmodelle kinders meestal slegs binne die konteks van die kerk “ontvang” maar dat die res van die kontekste waarin kinders leef byvoorbeeld die huis, skool, vriende en die gemeenskap baie min of glad nie kinders holisties en volhoubaar akkomodeer nie. In hoofstuk drie word die 40 Batesraamwerk meer breedvoerig bespreek en die redes waarom dit as raamwerk vir meer volhoubare kinderbediening oorweeg behoort word, verken. Hierdie tydsgewrig vereis dat die kerk deur kinderbediening misionaal behoort op te tree teenoor ander kinders wat nie deel is van die gemeente nie. Hoofstuk vier beskryf die navorsingsmetodologie wat gevolg is in die studie en bespreek temas wat geïdentifiseer is tydens die interpretering van die data verkry uit die ondersoek. In hoofstuk vyf word gevolgtrekkings en konklusies gemaak uit die studie in geheel. Die vernaamste bevindinge is dat: • Meer akademiese navorsing oor kinderbediening nodig is; • Kinderbediening ‘n inklusiewe bediening is; • Langtermynoplossings vir kinderbediening nodig is; • Kontekstualisering van die 40 Batesraamwerk moontlik is; • Die verantwoordelikheid om bates te bou, by almal berus; ’n Meer waarderende houding teenoor kinders nodig is.Die konklusie van die studie is dus dat die 40 Batesraamwerk wel oorweeg behoort te word as raamwerk vir meer volhoubare kinderbediening aangesien dit al die kontekste waarin kinders leef, aanspreek en dus meer inklusiewe bedieningsbenadering ten opsigte van konteks maar ook menswees kan bevorder.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: The goal of this study was to investigate the driving force behind family conflicts, its relation to change in gender roles, male power abuse, and their impact on Ovawambo family life. Firstly, this research indicates that Ovawambo males are trained to be breadwinners, heads of families, owners of family properties, supervisors for their wives and children, and protectors of their families and the entire community. Secondly, the research indicates that both have also influenced the masculine identity of these males. The missionaries, as well as colonialism, promoted Western patriarchy, justified male dominance and reinforced the power of the male as the head of the family and exclusive holder of authority in the family, community and the state. The direct and indirect participation of men in the struggle for Namibian independence also possibly influenced them to apply power and threats. However, this study also indicates that Ovawambo males are under the influence of the modern mass media, which reflect and reinforce gender stereotypes and portray males as controlling or leading characters who tend to dominate women in relationships. Thirdly, this study indicates that the rapid socio-economic and political change, which took place in Namibia after independence, also directly affected Ovawambo male and female relationships. Through law reforms, gender roles were redefined and laws for gender equality were introduced. These laws (the Married Persons' Equality Act, Family Law on Rape and Domestic Violence and Maintenance Act) challenged the male-dominant norms; thus, the men feel that law reforms favoured only the women. The second purpose of this study was to examine whether a pastoral-anthropological and theological understanding of God's vulnerability could help pastoral care to address the problem of the Ovawambo male identity within the cultural setting of Namibian males and the notion of power abuse. In order to reframe male identity through a theological understanding of God‟s power, the researcher selected the theopaschitic interpretation of the theology of the cross. The theopaschitic approach renders God's power, in terms of the Pauline notion of astheneia, as weakness and compassionate vulnerability. The value of theopaschitic thinking, in terms of God's praxis, is based on a shift from the substantial approach in theological reflection to the relational and encounter paradigm. Through appropriate understanding of the fatherhood of God, Ovawambo men can appreciate their power and ability to enrich relationships, rather than destroy. It is argued that, the power of God interpreted as “weakness” and “vulnerability”, can contribute to a paradigm change in the interpretation of male identity within the cultural setting of the Ovawambo. The paradigm shift emanating from this theological understanding of power, is from “threat power” (the need to control, to abuse, to dominate) to “intimate power” (the need to comfort, to be compassionate and understanding and to bestow intimacy and love within the dynamics of family and social relationships). The study concluded that the church has a major role to play in helping families to survive the intrusiveness of modern family crises through a holistic systematic pastoral care model. The pastoral ministry of the church should help men to shift from selfishness, enmeshment, domination, dissociation and rejection, towards a healing family environment wherein intimacy, caring, trust, openness, understanding, supportive guidance and respect prevail. The church should fulfil this through models for relational, educational and therapeutic family enrichment programs. Pastoral care is one of the basic ways to promote, not only physical, but also spiritual well-being. It has been argued that an understanding of God‟s power in terms of a theopaschitic interpretation of a theologia crucis can play a fundamental role as regards a theological reframing of the existing patriarchal and hierarchical paradigms. Instead of male dominance, a disposition and attitude of compassionate intimacy is proposed. Such a disposition should reflect a kind of diakonia position within the dynamics of family life. In terms of a Christian spiritual understanding of fatherhood, males should represent the sacrificial ethics of diakonic outreach as well as a stance of unconditional love. / AFRIKAANSE OPSOMMING: Die hoofdoel van die studie is om daardie faktore wat aanleiding gee tot gesinskonflik binne die kultuurkonteks van die Ovavambo te bepaal. Wat is die verband tussen gesinskonflik en gender-rolfunksies, die tradisionele siening van manlikheid en die geweldsfaktor (magsmisbruik) en die invloed hiervan op gesinsinteraksie? Die navorsing dui aan dat Ovavambo mans binne die kultuurtradisie opgevoed word wat daartoe lei dat gevestigde idees oor manlike rolfunksies vasgelê word. (a) Die rolfunksie van die man is om broodwinner te wees; die man is die hoof van die gesin; die eienaar van familie-eiendom; die een wat toesig hou oor vrou en kinders; optree as beskermheer van die gesin asook van die hele gemeenskap. (b) Die konsep van patriargaat bepaal deurslaggewend manlikheid en identiteit. Hierdie perspektief is verder aangewakker en versterk deur sendelinge wat binne die raamwerk van Westerse kolonialisme geopereer het. 'n Westerse verstaan van die patriargaat het daartoe bygedra dat manlike dominansie gepropageer is sodat die man steeds die oorheersende faktor in gesinsaangeleenthede gebly het. Gesag is eksklusief gesetel in manlike funksies in beide die gesin, en gemeenskapstrukture. Die feit dat mans die oorheersende rol in die stryd vir onafhanklikheid in Namibië gespeel het, het verder die persepsie versterk dat mans die leiersfigure in die samelewing is en aldus, direk en indirek, met gesag beklee is. Die studie dui verder aan dat Ovavambomans sterk deur die hedendaagse massa-media beïnvloed is. Die media projekteer manlike stereotipes wat daartoe bydra dat vroue steeds in 'n ondersgekikte rol gesien word. Die man word voorgestel as die dominante figuur in verhoudingsaangeleenthede. Dit blyk voorts dat ingrypende verskuiwings op sosio-ekonomiese gebied en radikale veranderinge binne politieke stelsels na die onafhanklikheidswording van Namibië, 'n direkte invloed op die man-vrouverhoudings in die Ovavambokultuur gehad het. Wetlike hervormings het gender-rolfunksies sterk bepaal. Op juridiese gebied is gender-gelykheid wetlik verskans. Nuwe wette rakende gelykwaardigheid en gelykheid, gesinswette oor verkragting en gesinsgeweld, het bestaande geykte norme oor manlike oorheersing gedekonstrueer. Dit het daartoe gelei dat mans al meer bedreig begin voel het en van mening was dat die nuwe wette eintlik net vrouens bevoordeel. 'n Verdere doel van die studie was om te bepaal wat die moontlike impak van 'n pastorale antropologie kan wees op die proses om stereotipe persepsies oor manlikheid te verander. Die teologiese vraagstuk duik dan op of 'n bepaalde Godskonsep daartoe kan bydra om kultuur-paradigmas oor manlikheid te wysig. Daar word gekies vir 'n teopasgitiese benadering tot die Godssvestaan met 'n besondere voorkeur vir die weerloosheid van God as teologies-paradigmatiese raamwerk vir die verstaan van gesag en mag. Die hipotese word ondersoek dat 'n dergelike Godsverstaan manlike indentiteit kan verskuif vanaf patriargale oorheersing na 'n liefdesintimiteit wat manlikheid transponeer na deernisvolle sensitiwiteit. Manlike identiteit word dan bepaal deur 'n kruishermeneutiek; mag word geherdefinieer deur medelye en deernisvolle omgee vir die weerloosheid van die ander. Binne hierdie hermeneutiek speel die Pauliniese konsep van die swakheid (astheneia) van God 'n deurslaggewende rol. Die waarde van die teopasgitiese paradigma in die gender-debat is dat dit die fokus vir 'n Godsverstaan verskuif vanaf 'n substansiële interpretasieraamwerk na 'n relasionele en ontmoetingsparadigma. Die praxis van God en die Vaderskap van God moet dan nie in terme van kultuurkonvensies oor manlikheid en vroulikheid bepaal word nie, maar in terme van 'n teopasgitiese verstaan van mag as medelye. Hierdie teologiese konstruk kan aangewend word om die patriargaat te deurbreek en manlikheid binne die kultuurkonvensies van die Ovavambo te help herdefinieer. Ovavambomans kan dan manlikheid gebruik om verhoudinge te verryk en die vrou te bemagtig in plaas daarvan om die vrou te verkneg en op geweldadige wyse te oorheers. Die waarde van 'n kruisteologie is dat dit die paradigmatiese raamwerk aangaande mag verskuif vanaf 'n bedreigende magspel na 'n verrykende intimiteitspel. Dominering maak plek vir medelye; magsmisbruik maak plek vir deernis, intimiteit en omgee (sorg). Die teopasgitiese skema van interpretasie kan van toepasing gemaak word op alle vorme van menseverhoudinge, ook in die sosiale lewensbestel. Die studie konkludeer dat binne die voorgestelde, teologiese verstaan van mag, die kerklike bediening 'n belangrike rol kan speel om deur middel van gesinspastoraat, en veral gesinsverrykingsprogramme, die vraagstuk van manlike oorheersing aan te spreek. Vir dié doel moet gesinpastoraat gebruik maak van 'n sistemiese gesinsmodel ten einde die hedendaagse sogenaamde gesinskrisis aan te spreek. Gesinsbediening en gesinspastoraat het ten doel om die man te laat skuif vanaf selfsugtigheid, 'n dominerende houding wat andere versmoor, ontrekking en uitbuiting en verwerping, na intimiteit, sorg, vertroue, openhartigheid, begrip, ondersteunende begeleiding en respek. Op hierdie wyse kan mans daartoe bydra om die gesin weer heel en gesond te maak. Dit is dan ook die rede waarom die navorsing die aanbied van gesinsverrykingsprogramme sterk wil propageer. Dergelike programme moet dan naas die fisieke en sosiale behoeftes binne gesinsverband veral ook die spirituele dimensie van gesinsinteraksie bevorder. Met verwysing na die rol van 'n theologia crucis, is dit die tese van die navorsing dat mans 'n diakonia-posisie en omgee-houding sal internaliseer ten einde uit te reik na al die fasette van gesinsbehoeftes. Vaderskap moet die offerkarakter van die kruisliefde demonstreer en aldus 'n etos van opoffering in plaas van manipulering en hiërargiese oorheering reflekteer. 'n Diakonia-posisie inkarneer die werklikheid van 'n kruis-intimiteit, naamlik onvoorwaardelike liefde.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: The purpose of this research is to determine how we can better accompany and serve children through their spiritual development, especially within the congregational context. Many studies on children’s spiritual development have been done, but misperceptions and preconceived ideas about children’s spiritual abilities and development still exist. In this study, an attempt is made to address some of these misperceptions and preconceived ideas and so attain a richer conceptual understanding of children’s spiritual development. This is done on the basis of the question: How can we understand children’s development better and what are the implications for children’s ministry? This research firstly examines the conceptual and definitive understanding of children’s spiritual development. The research section indicates that spirituality is an inherent part of every person’s life. This inherent spirituality develops in the course of a person’s life. Definitions for childhood spirituality concurs with the general definitions for spirituality, but terms such as “develop” or “grow” are added. The study also addresses children’s spiritual development as a deepening or enhancement of the awareness of the transcendental and relational kinship with others, the self, and the world, and not as a linear or chronological development process. The research secondly examines the historical and contemporary perspectives on children’s spiritual development. In the light of historical perspectives, the research discusses the emphasis that is mistakenly put on cognitive development as spiritual development in children. The limitedness of the phases theory sent the research in the direction of finding and forming a richer picture of children’s spiritual development. The context, the universal nature of development and a collective approach are indicated as factors that play a role in the spiritual development of children. Thirdly, the research examines which theological thoughts on children’s spiritual development can be regarded as appropriate theological grounds for children’s ministry within a congregational context. Current children’s ministry models are critically evaluated and the necessity of change is indicated. Some ministry models are suggested as being more effective, as they represent a holistic and inclusive approach to children’s ministry. The consolidated thought from this study can be formulated as follows: Children’s ministry is a comprehensive ministry that is directed at the total being of children and their needs. Children’s ministry should pose opportunities for children to develop spiritually through thought, reflection, experience and action. When these four moments are present simultaneously, children develop a commitment to practicing a sustained and lifelong spirituality. It is of critical importance that children’s ministry is applied purposefully, and the purpose of children’s ministries should be formulated on a theological foundation. / AFRIKAANSE OPSOMMING: Die doel van die navorsing is om vas te stel hoe ons kinders, veral binne die gemeentelike konteks, meer effektief kan begelei as deel van hul spirituele ontwikkeling. Vele studies oor kinders se spirituele ontwikkeling is reeds gedoen, maar nogtans bestaan daar steeds wanpersepsies en vooropgestelde idees oor kinders se spirituele vermoëns en ontwikkeling. In hierdie studie word daar gepoog om van hierdie wanpersepsies en vooropgestelde idees aan te spreek en so tot ’n ryker konseptuele verstaan van kinders se spirituele ontwikkeling te kom. Die studie probeer ’n ryker konseptuele verstaan van kinders se spirituele ontwikkeling vorm, aan die hand van die vraag: Hoe kan ons kinders se spirituele ontwikkeling beter verstaan en wat is die implikasies vir kinderbediening? Die navorsing ondersoek eerstens die konseptuele en omskrywende verstaan van kinders se spirituele ontwikkeling. Die navorsingsafdeling toon aan dat spiritualiteit inherent deel is van elke mens se bestaan. Hierdie inherente spiritualiteit ontwikkel in die loop van die mens se lewensjare. Die ondersoek toon dat ’n definisie vir algemene spiritualiteit aan die transendente en relasionele verwantskap erkenning gee. Definisies vir kinder-spiritualiteit stem ooreen met die algemene definisies vir spiritualiteit, maar terme soos “ontwikkel” of “groei” word bygevoeg. Die ondersoek bespreek ook kinders se spirituele ontwikkeling as ’n verdieping of verryking van die bewustheid van die transendente en die relasionele verwantskap tot ander, die self, en die wêreld, en nie as ’n liniêre of chronologiese ontwikkelingsproses nie. Die navorsing ondersoek tweedens die historiese en kontemporêre perspektiewe oor kinders se spirituele ontwikkeling. Vanuit die historiese perspektief word aangetoon dat daar eensydig op kognitiewe ontwikkeling as spirituele ontwikkeling van kinders klem geplaas is. Die beperktheid van die faseteorieë het die ondersoek in die rigting gestuur om ’n ryker beeld van kinders se spirituele ontwikkeling te vorm. Die konteks, die universele aard van ontwikkeling, en ’n kollektiewe benadering word as faktore wat ’n rol in die spirituele ontwikkeling van kinders speel, aangetoon. Derdens word ondersoek gedoen na watter teologiese nadenke oor kinders se spirituele ontwikkeling as gepaste teologiese begronding vir kinderbediening binne ’n gemeentelike konteks beskou kan word. Huidige kinderbedieningsmodelle word krities evalueer en die noodsaaklikheid van verandering word aangedui. Enkele bedieningsmodelle word as meer effektief voorgestel, omdat hulle ’n holistiese en inklusiewe benadering tot kinderbediening verteenwoordig. Die samevattende gedagte vanuit hierdie studie kan as volg geformuleer word: Kinderbediening is ’n omvattende bediening wat op die totale menswees van kinders en hulle behoeftes gerig is. Kinderbediening moet geleenthede vir kinders inhou om deur denke, refleksie, ervaring en aksie spiritueel te kan ontwikkel. Wanneer hierdie vier momente gelyktydig teenwoordig is, ontwikkel kinders ’n toewyding om ’n volgehoue en lewenslange spiritualiteit te beoefen. Dit is van kritiese belang dat kinderbediening doelgerig toegepas word en die doel van kinderbedienings moet met teologiese begronding geformuleer word.

Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: Motivated by the observation that children living in the Western Cape face challenges relating to methamphetamine (tik) abuse, this research attempts to develop and propose a strategy that can be used in preventing mid-adolescents from engaging in tik use. To develop this strategy, a contextual analysis and hermeneutical process of the life of mid- adolescents and the environment in which tik abuse is occurring was initially undertaken. Through a contextual analysis of children living in Lavender Hill and surrounding areas, it was discovered that most children were attracted to tik due to the influence of modern technology, rampant poverty, the cheap cost of the drug, dysfunctionality of families, influence of gangs and lack of recreation facilities. Acknowledging that adolescence is an important stage in the formation of the character of any individual, this research attests that adolescents who use and abuse tik are those who do not have an enabling family and societal environment. It is suggested in this research that the Church can play a pivotal role in creating a socio-spiritual environment that would enable adolescents to develop themselves in such a manner that they do not need to use tik, or any other drug for that matter. This research thus develops a prevention strategy for dealing with tik abuse during mid- adolescence. This preventive strategy centres on the Church being of service to others. Based on a literature research conducted on the Lavender Hill community of the Cape Flats, this research proposes practical recommendations that could help different Christian churches in the fight against methamphetamine use by mid-adolescents. These recommendations attempt to involve different members of the community in the spirit that John Mbiti encapsulates in the proverb ―We are therefore I am‖. In this all- inclusive endeavour, this research supposes that if a community is properly functioning, it is possible for it to weed out unwanted elements in a manner that protects all its members, particularly the young. / AFRIKAANSE OPSOMMING: Die studie fokus op die vraagstuk van Metamfetamien-verslawing onder jeuggroepe binne die konteks van die Kaapse Vlakte met ‘n besondere fokus op die Lavender Hill- area. Daar is besluit om op middel-adolessensie te fokus omdat dit die fase is waarin jongmense uiters broos is en veral vatbaar is vir buite-invloede. Dit is ook die fase waarin vaste gedragspatrone binne identiteitsvorming vasgelê word. Die oogmerk was om veral op voorkomingstrategieë binne gemeentelike verband te fokus ten einde die pastorale bediening van die problematiek bewus te maak. Omdat verslawing ingebed is binne plaaslike kultuurkontekste, is besluit om aan te sluit by ‘n sosiaal-kontekstuele analise. Metamfetamien (of tik) raak betekenisraamwerke asook die mens se soeke na erkenning en aanvaarding. Vandaar die keuse vir ‘n kwalitatiewe benadering in aansuiting by ‘n pastoraal-hermeneutiese metodologie. Die sosiaal-kontekstuele analise in die Lavender Hill-area het aangetoon dat veral die sopsiale media en tegnologie ‘n groot rol speel in die gebruik van tik onder kinders. Binne ‘n armoedekultuur en die impak van gesinsverbrokkeling op jongmense se identiteitsontwikkeling, veral binne die bruingemeenskap, word ‘n teelaarde vir dwelmisbruik geskep. Tik is bekostigbaar en die situasie word deur bendes (gangsters) uitgebuit. Daar is ook bevind dat omgewingsfaktore ‘n bydraende rol speel, veral die gebrek aan doeltreffende ontspanningsgeriewe. As gevolg van die gebrek aan voldoende sosiale en familiale ondersteuningstrukture, word persoonslikheidsontwikkeling en karaktervorming hierdeur nadelig beïnvloed. Teen hierdie agtergrond stel die studie voor dat die kerk binne gemeenteverband as ‘n soort ‘familie‘ gestruktureer moet word. Die kerk is die skakel tussen die sosiale dimensie en spirituele raamwerke. Die gemeentelike bediening moet derhalwe by identiteitsontwikkeling betrokke wees ten einde voorkomend op te tree. Kerklike voorkomingstrategieë moet gekoppel wees aan die ekklesiale modus van diakonale uitreik ondanks religieuse and kulturele grense. In dié verband moet verskillende denomenasies hande vat en ook intensief saaamwerk met plaaslike gemeenskapsleiers. Dit is hier waar die Afrika-spiritualiteit , soos onder andere deur John Mbiti geformuleer, ‘n deurslaggewende rol kan speel, naamlik: ons bestaan vir mekaar, daarom leef ek as individu en bestaan ek as mens. Hierdeur word ‘n inklusiewe benadering geprofileer wat die gemeenskap inskakel ten einde die euwel van tik doeltreffend te bestry.

Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: Men have been experiencing a crisis in masculinity for a number of years now. Lower income white Afrikaans men experience this crisis in a unique way. Performance, especially in the area of work, as well as being able to provide for one‟s family, are integrally related to masculinity. This study takes place in the field of practical theology with an eye on the Sunday service, as practised in the Dutch Reformed Church, as a whole. The study is concerned with the question of how the Sunday service can be used as a space where an alternative masculinity can be nurtured. In this study the researcher makes use of qualitative empirical research in the form of a half-structured interview schedule to ascertain how men in a specific lower income community experience the Sunday service in times of questions about masculinity when in a situation of work loss. The researcher focuses on two areas when speaking about the Sunday service, namely preaching and liturgy. In the interviews the researcher not only finds out about men‟s experiences, but also about their needs with regards to experiences and messages of lament and hope in preaching and liturgy. Although hope is preached during Sunday services, there is little experience of lament. There is, however a need to lament before God and this can be expanded in Dutch Reformed liturgy. A need, coupled by an experience results in a message of hope received. In the next stage a detailed look is given at the Sunday service as a whole, in terms of preaching and liturgy. Different types of preaching are studied, as well as different elements of liturgy. The researcher focuses on a need to reclaim lament in both preaching and liturgy as a way of creating a space for bring one‟s feelings and emotions before God, but also as a way of finding hope. Prophetic and eschatological preaching are ways of bringing lament into preaching. It sees the present in light of the end where God brings everything to fulfilment. In liturgy, lament is reclaimed in music and song and facilitated in rituals. The rediscovery and reclamation of lament is central to the nurture of an alternative masculinity. There are many ways of doing this in the preaching and liturgy of a Dutch Reformed congregation. The researcher gives a few practical suggestions on how to bring lament into the Sunday service. / AFRIKAANSE OPSOMMING: Mans ervaar al vir jare 'n krisis in manlikheid. Die mans van 'n laer inkomste werkersklas ervaar hierdie krisis op 'n unieke manier. Om veral in die area van werk te presteer en vir jou gesin te sorg, is kwessies wat integraal deel is van 'n man se ervaring van sy manlikheid. Hierdie studie vind plaas in die veld van praktiese teologie, met 'n oog op die erediens in sy geheel, soos dit in die Nederduitse Gereformeerde Kerk beoefen word. Hierdie tesis is bemoeid met die vraag oor hoe die erediens gebruik kan word as a ruimte waar 'n alternatiewe manlikheid gekoester kan word. In hierdie studie maak die navorser gebruik van kwalitatiewe empiriese navorsing in die vorm van 'n half-gestruktureerde onderhoudskedule om vas te stel hoe mans in „n spesifieke laer inkomste gemeenskap die erediens ervaar ten tyde van vrae oor hulle manlikheid in 'n situasie van werksverlies. Wanneer die navorser oor die erediens praat, fokus sy op twee areas, naamlik prediking en liturgie. In die onderhoude vind die navorser nie net uit oor mans se ervarings van die erediens nie, maar ook oor hulle behoeftes wanneer dit by ervarings en boodskappe van lament en hoop in die prediking en liturgie kom. Alhoewel daar wel oor hoop in die erediens gepreek word, is daar min ervarings van lament. Daar is wel 'n behoefte om voor God te lament en dit kan uitgebrei word in die liturgie. 'n Behoefte, gekoppel aan 'n ervaring loop uit op 'n boodskap van hoop. In die volgende fase word daar op 'n gedetailleerde wyse na die erediens as 'n geheel, in terme van prediking en liturgie, gekyk. Verskillende tipes prediking word bestudeer, sowel as verskillende elemente van die liturgie. Die navorser fokus op 'n behoefte om lament in beide prediking en liturgie te herwin as 'n manier om 'n ruimte te skep om 'n persoon se gevoelens en emosies voor God te bring, maar ook as 'n manier om hoop te vind. Profetiese en eskatologiese prediking is maniere om lament in die prediking in te bring. Dit sien die hede in die lig van die einde wanneer God alles tot vervulling bring. In die liturgie word lament herwin deur musiek en sang gefasiliteer deur rituele. Die herontdekking en herwinning van lament is van groot belang in die koester van 'n alternatiewe manlikheid. Daar is baie maniere om dit in die prediking en liturgie van 'n Nederduitse Gereformeerde gemeente te doen. Die navorser gee 'n paar praktiese voorstelle oor hoe om lament in die erediens in te bring.

Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: The story of the role of women in peace-making with a view to a Community development perspective is as old as the existence of the first human God created. The Bible shows that since the beginning of creation, a woman was given to man as a helper (Gen. 1:20-22). They both have responsibility to work, to bring change in the community and to make it a safe place to live. However, around the world women are among the most vulnerable when it comes to oppression, marginalization, injustice and all kinds of violence. Rwanda is a country in the process of recovering from the genocide of 1994 which destroyed the country, cost many lives and left other people in unstable conditions physically, psychologically and spiritually. As a result, all Rwandans are victims of violence inflicted by this war and many Rwandans are still living with painful memories, trauma, poverty, HIV/AIDS, fear and continuing violence. There is a need to rebuild peace and bring justice and reconciliation. Women, despite being the most vulnerable, have many assets which could assist in the process of peacemaking. For this reason they should be included in the process of peace-making with the purpose of finding adequate ways to avoid the repetition of the genocide and reshape the country into a safe environment for all – Rwandans, foreigners and all vulnerable groups. In this study, we will explore the concepts of peace, development and violence. These definitions will help us to understand that these three, influence the role of women in development. This means that, for women to be effective in development, they need a safe place to live, freedom to be involved according to their abilities in order to become positive life changers. It is proposed that Rwandan women will take up this challenge and continue to play a positive role in Rwandan community. They will speak out until their voices are heard and violence in the country is uprooted and until all Rwandans come back together again as a nation. Based on this study, recommendations will be given that may assist women to be more effective in their attempts to bring peace and develop the community as well as be effectively responsive to the needs of other vulnerable groups in Rwanda. / AFRIKAANSE OPSOMMING: Die verhaal van die rol van vrouens in vrede-maak met die oog op 'n Gemeenskaps-ontwikkeling perspektief is so oud soos die bestaan van die eerste mens wat God geskep het. Die Bybel dui aan dat sedert die begin van die skepping, 'n vrou aan die man gegee is as 'n helper (Gen. 1:20-22 ) . Hulle het albei die verantwoordelikheid om te werk, verandering in die gemeenskap te bring en dit 'n veilige plek te maak om te woon. Oor die wêreld heen is vrouens egter onder van die mees kwesbares wanneer dit kom by onderdrukking, marginalisering, onreg en allerhande vorme van geweld. Rwanda is 'n land wat in die proses is om te herstel na die volksmoord van 1994 wat die land vernietig het, baie lewens gekos het en ander mense in onstabiele toestande, fisies, sielkundig en geestelik, gelos het. As gevolg hiervan, is alle Rwandese slagoffers van geweld wat deur die oorlog toegedien is en baie Rwandese leef nogsteeds met pynlike herinneringe, trauma, armoede, MIV/VIGS, vrees en voortgesette geweld. Daar is 'n behoefte om vrede te herbou en geregtigheid en versoening te bring. Vrouens, ten spyte daarvan hulle dat die mees kwesbares is, het baie bates wat sou kon help in die proses van vredemaak. Om hierdie rede moet hulle ingesluit word in die proses van vrede maak met die doel om voldoende maniere te vind om die herhaling van die volksmoord te voorkom en die land in 'n veilige omgewing te hervorm vir almal – Rwandese, buitelanders en alle kwesbare groepe. In hierdie studie sal ons die konsepte van vrede, ontwikkeling en geweld verken. Hierdie definisies sal ons help om te verstaan dat hierdie drie konsepte die rol van vrouens in ontwikkeling beïnvloed. Dit beteken dat, vir vroue om effektief in ontwikkeling te wees, het hulle nodig om op 'n veilige plek te woon, vryheid te hê om volgens hulle vermoëns betrokke te wees om positiewe lewensveranderaars te word. Daar word voorgestel dat Rwandese vrouens hierdie uitdaging sal opneem en voortgaan om 'n positiewe rol te speel in die Rwandese gemeenskap. Hulle sal praat totdat hulle stem word gehoor en geweld in die land ontwortel is en totdat alle Rwandese weer bymekaar kom as 'n nasie. Op grond van hierdie studie sal aanbevelings gegee word wat vrouens kan help om meer effektief te wees in hul pogings om vrede te bring en die gemeenskap te ontwikkel, sowel as om doeltreffend te reageer op die behoeftes van ander kwesbare groepe in Rwanda.

Thesis (MPhil)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: This thesis investigates the construction of masculinity in the Xhosa initiation school (ulwaluko) in the townships of Cape Town, South Africa from a religio-cultural perspective. This ethnographic study utilized interviews with participants, observations of the initiation school, and is also complemented with documents that are written by Xhosa authors Thando Mqolozana, Nelson Mandela, Peter Mtuze, and A.N.N. Ngxamngxa. The documentary by Mayenzeke Baza and a blog post by Xhosa journalist Luzuko Pongoma were also used. The data collection and analysis was done with the Grounded Theory Approach using Atlas.ti version 7. The ontological and epistemological premise is of the constructivist understanding. The conceptual framework is grounded within the African philosophy of Ubuntu and African religio-cultural underpinnings. A new term, ancestral masculinity, was given to depict the type of masculinity described by the findings. It is marked by participating in a ‘manhood’ rites of passage and adhering to its prescribed processes and procedures, according to the ‘living and dead’ ancestors, in order for one to be accepted and recognized as part of the community. The findings show that ancestral masculinity, in its micro context of ‘boyhood’, is a searching route to acceptance. The initiate longs and finds acceptance in the initiation school through enduring pain and fostering a relationship with his guardian and teacher (ikhankatha). Secondly, ancestral masculinity is seen as the yearning to be African in its macro-context. It was demonstrated by admonishing (ukuyala) that helps the initiated to live an exemplary life of honouring (inhlonipho) those who are living and dead. This honouring is portrayed by doing everything possible to be helpful and to accord respect and care to elders. Inhlonipho also challenges individualist accomplishment and materialist flaunting and any ills that negate relational harmony. The study reveals challenges in the ulwaluko institution and construction of masculinity, such as alcohol abuse; carelessness, neglect, and passivity by elders in the process; exclusivity that discriminates against others; and inflexibility toward other constructions of masculinity. However, opportunities are also present within this institution to encourage dialogue and reconciliation, to create flexibility, and to utilize existing values to promote social cohesion amidst the challenges of the contemporary South African context. / AFRIKAANSE OPSOMMING: Die volgende tesis ondersoek die konstruksie van manlikheid binne die Xhosa inisiasieskool (ulwaluko) in die plakkerskampe en omligende gebiede van Kaapstad, Suid-Afrika. Hierdie etnografiese studie maak gebruik van onderhoude met vrywillige deelnemers, waarnemings binne die inisiasieskool en word ook verder gekomplimenteer deur dokumente wat geskryf is deur Xhosa outeurs onder andere Thando Mqolozana, Nelson Mandela, Peter Mtuze asook A.N.N. Ngxamngxa. Verder word die dokumentêr deur Mayenzeke Baza sowel as ’n “blogpost” deur Xhosa joernalis Luzuko Pongoma ook gebruik. Die versameling van data sowel as die analise daarvan was gedoen deur die Gefundeerde Teorie benadering en Atlas.ti weergawe 7 was gebruik. Die ontologiese sowel as epistemologiese premisse is van die konstruktivistiese paradigma. Die konsepsuele raamwerk is gegrond in die Afrika filosofie van Ubuntu sowel as Afrika godsdiens en kulturele onderbou. ‘n Nuwe term, voorvaderlike manlikheid, was gegee om die tipe manlikheid uit te beeld wat deur die bevindinge beskryf was. Dit word gekenmerk deur deelname in manlikheid rituele van deurgang asook voldoening aan die voorgeskrewe prosesse en prosedures volgens die “lewende en dooie” voorvaders, om aanvaar en erken te word as deel van die gemeenskap. Die bevindinge dui aan dat voorvaderlike manlikheid in sy mikro-konteks van “seunskap” ’n soekende roete tot aanvaarding is. Die persoon wat die inisiasie moet deurmaak smag na en verkry aanvaarding in die inisiasieskool deur pyn te verduur en om ’n verhouding te kweek met sy voog en leermeester (ikhankatha). Tweedens word hierdie voorvaderlike manlikheid aanskou as die hunkering om ’n Afrikaan te wees in sy makro-konteks. Dit was veral gedemonstreer deur vermaning (ukuyala), wat die geïnisieerde help om ’n voorbeeldige lewe te lei wat die lewendes sowel as die dooies vereer (inhlonipho). Die verering word uitgebeeld deur alles moontlik te doen om behulpsaam te wees en om respek sowel as versorging te verleen aan die bejaardes. Inhlonipho stel ook uitdagings aan die individuele prestasies, materialistiese spoggery asook enige euwels wat teenstrydig is met die relasionele harmonie. Die studie openbaar uitdagings in die ulwaluko instelling en konstruksie van manlikheid onder andere alkohol misbruik, roekeloosheid, nalatigheid asook passiwiteit onder die meer ouer en bejaarde geslag in die proses; uitsluiting wat diskrimineer teen andere, asook onbuigsaamheid teenoor die ander konstruksies van manlikheid. Ondanks die uitdagings is daar ook geleenthede in die instelling wat dialoog en versoening aanmoedig om buigsaamheid te skep sowel as die bestaande waardes aan te wend om sosiale kohesie te bevorder te midde van die uitdagings van die huidige Suid-Afrikaanse konteks.

Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: This thesis is a practical theological endeavor that evaluates church preaching as a means of promoting interdependent and harmonious relationship between God, human being and the natural environment. The study critically examines the causes of injustice to show the magnitude of its impact in Middle Belt region of Nigeria. The impact is evident in the high rate of communal and religious violence, poverty, and corruption. The data used in this study was collected from secondary sources. These include books, journals, articles, commentaries, Newspapers, the Bible and other documents relevant to the research. / AFRIKAANSE OPSOMMING: Hierdie tesis is 'n praktiese teologiese poging wat kerklike prediking as 'n middel tot die bevordering van interafhanklike en harmonieuse verhoudings tussen God, mens en die natuurlike omgewing evalueer. Die studie stel ‗n kritiese ondersoek in na die oorsake van onreg, deur na die grootte van die impak daarvan in die Middel-Belt streek van Nigerië te wys. Die impak is duidelik in die hoë voorkoms van kommunale en godsdienstige geweld, armoede en korrupsie. Die empiriese data in hierdie studie is ingesamel deur die gebruik van sekondêre bronne. Ander literatuur sluit in boeke, tydskrifte, artikels, kommentare, koerante, die Bybel en ander dokumente wat relevant tot die navorsing is.

Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: In this dissertation the Youth ministry of the Nkhoma Synod Church of Central Africa Presbyterian from 1889-2010 is discussed. The manuscript strives to determine the theological foundation of the Youth ministry by answering the question; “What has been the theological foundation of the Nkhoma synod Youth ministry from 1889 to 2010?” To answer this question the researcher has indicated what programs have been arranged for the Youth and with the Youth and has indicated as far as possible how this was done. The researcher continued his research by determining why the programs were implemented in that specific manner to determine the motivation for the implementation of the program. The researcher presents a historical overview of the development of the Youth ministry in this manuscript from which the theological foundation of the Nkhoma synod Youth ministry will be determined. Chapter One gives a brief summary of the development of the Youth ministry in the Nkhoma synod as a background against which the researcher motivates the research and describes the research question. Chapter Two describes the research methodology, methods of data collection and data analysis, the ethical aspects of the research and the manner of pretesting that was used during the research. Chapter Three presents an overview of the geographical, socio-cultural and historic-political environment to describe the context within which the Youth ministry of the Nkhoma synod developed. The description of the above developments enables the reader to understand the framework within which the Youth ministry of the Nkhoma synod developed. Chapter Four presents an overview of the establishment and development of the Nkhoma synod with regard to the school system. It continues to describe the government’s increased influence and takeover of the school system and the accompanying developments that took place due to the above-mentioned removal of the school system from the Nkhoma synod. Chapter Five describes the development of the youth ministry with regard to the activities and programs run within the Church structures of the Nkhoma synod. It includes the development of a Family ministry, Christian Education and Church Youth movements. Chapter Six briefly states the theological foundation of the Nkhoma synod and and proceeds to explain how the theological foundation of the Youth ministry of the Nkhoma synod was determined. It describes five theological terms, eight modes of ministry and four approaches to ministry, that are used to determine the theological foundation of the Youth ministry as described in chapters Four and Five In Chapter Seven the semi-structured interviews are analysed to identify recurring themes and possible discrepancies that might surface. The literature study, as found in chapters Four and Five, is analysed using a thematic content analyses, with reference to the modes and approaches to ministry as discussed in chapter Six. It is affirmed that the theological foundation of the Youth ministry is based upon the Word of God and the Catechism of Heidelberg and that the approach to ministry is preparatory and evangelical. In Chapter Eight the whole dissertation is summarized, conclusions are drawn and possible recommendations are made with the aim of improving the present Youth ministry. The researcher also identifies possible areas for future studies.