Thesis (DTh (Practical Theology and Missiology))-University of Stellenbosch, 2009. / AFRIKAANSE OPSOMMING: Die een en twintigste eeu word onder andere gekenmerk deur ‘n snel veranderende samelewing, wat implikasies inhou op makro gebied (filosofies, tegnologies en teologies) sowel as mikro gebied (daar word veral gefokus op die impak van eersgenoemde veranderinge op die gesin / familie struktuur). Verandering gaan gepaard met spanning en onsekerheid en stel ons voor die uitdaging om óf te groei óf te stagneer. Verandering en die impak daarvan het ook ‘n effek op ons verstaan van die ekklesiologie. Die kerk (spesifiek die NG Kerk waarvan die navorser deel is) bevind haar tans voor groot uitdagings. Aspekte soos Skrifgesag, Kerkeenheid, morele verval, misdaad, geweld, regstellende aksie, marginalisering van tradisioneel NG Kerk lidmate, emigrasie, onsekerheid oor teologies-etiese kwessies ensovoorts bring onsekerheid en gevoelens van magteloosheid by baie lidmate. Verskeie strukture in die kerk probeer om die effek van hierdie veranderinge aan te spreek. Die navorser is egter van mening dat die invloed van verandering op die psige van die gelowige ook sinvol binne die ruimte van die erediens geakkommodeer kan word. Om dit te kan doen word die kreatiewe spanning in die verhouding tussen erediens en pastoraat ondersoek. Die navorser is van mening dat beide hierdie velde en hulle snypunte in die erediens oor die potensiaal beskik om die onseker gelowige in ‘n dinamiese ontmoeting met God te begelei. Om hierin te slaag bepleit die navorser onder andere ‘n herwaardering vir die verhouding tussen erediens en pastoraat, aangesien hierdie verhouding om verskeie redes oor die jare verwater het. Daar word ook klem gelê op spesifieke pastorale elemente in die Gereformeerde liturgie en die helende effek wat dit het op die psige van die mens. ‘n Duidelike omskrywing van wat teologies met laasgenoemde bedoel word, is veral noodsaaklik aangesien die gevaar bestaan dat die pastorale sorg bloot net kan vervlak, verflou en verval in die nabootsing van die nuutste psigoterapeutiese teorieë. Die studie wil graag ook aantoon dat die ruimte van die erediens oor ‘n korporatief-helende dimensie beskik waar die pastor / liturg in samewerking met die gemeenskap van gelowiges (famila Dei) as “medeterapeute” kan funksioneer en heling van die familie bewerk. / ENGLISH SUMMARY: The twenty-first century can be characterised as an era of rapid social change. This has undeniable implications on the macro (philosophical, technological and theological) as well as the micro level (the focus will be on the effects of change on the structure of the nuclear and the extended family). Change entails emotions of uncertainty and stress. In transitional times the challenge is twofold, namely either to adapt, or to stagnate / regress. Change also affects our ecclesiological understanding. The church (specifically the Dutch Reformed Church of which the researcher is a member) is not impervious to the impact of change. At this moment the Dutch Reformed Church faces immediate challenges embodied in debates on Scriptural authority, church unity, moral deterioration, crime, violence, affirmative action, the marginalizing of traditionally Dutch Reformed congregants, emigration, the deterioration of the nuclear family, uncertainty on certain theological-ethical issues, et cetera. These challenges heighten feelings of uncertainty and powerlessness in the hearts of congregants. The researcher is of the opinion that the worship service / liturgy can make a valuable contribution in addressing the effects of these challenges on the psyche of congregants. In order to achieve this we need to explore the creative tension between Worship / Liturgy and Pastoral Care. Both these fields of study and their point of intersection (a new way of life and a new relationship with the Trinity) have the potential of bringing peace to disillusioned and anxious congregants. The creative tension between Worship / Liturgy and Pastoral Care would further be highlighted through the healing effect of various pastoral elements identified in the Reformed liturgy, on congregants. A thorough description of a theological understanding of “healing” would also be necessary, in order to avoid pastoral care becoming merely a shallow copy of the latest psychotherapeutical theories. The study also wishes to show that the worship service creates a space consisting of a corporate healing dimension in which the pastor / liturgist joins fellow congregants (familia Dei) to become “co-counselors” as they play out, communicate and represent elements of healing the family through the liturgy.

Thesis (DTh)--University of Stellenbosch, 1999. / ENGLISH ABSTRACT: This study argues that faith formation takes place when the tension between traditioning and reinterpretation is maintained. In Chapter 1 the state of affairs pertaining to faith formation is explored. A number of aspects of the crisis in faith formation in the church and society is stated: The need for forming values, the changing South African situation, the influence of Modernism and Post-Modernism, and the significant shift in the influence and membership of mainline churches. Starting from the various historical positions in the epistemological debate, Chapter 2 seeks an answer to the question: How do we come to reliable knowledge? Groome ascribes an important function to rationalism and experiential knowledge in the formation of faith. Three important guidelines for faith formation are distinguished in this chapter: a) The importance of active remembrance of tradition. b) The importance of engaging people as agent-subjects-in-relationship. c) The importance of mystery, art and poetry. The second question that is of historical importance in the debate on faith formation is: What is the formative influence of our social context? In Chapter 3 we review the historical debate on the context of faith formation. Here three more guidelines for faith formation are formulated: a) The importance of formation in a relating community b) The importance of transformation through social reconstruction c) The importance of immersion through mystery, art and poetry In Chapter 4 the outcome of the historic debate on faith formation is compared to the thoughts of Martin Luther and John Calvin on the teaching ministry of the church. The outcome of this comparison confirms that faith is formed in the tension field between traditioning and reinterpretation. In Chapter 5 the insights of the previous chapters lead to a constructive proposal that stresses the importance of the interdependence of the formative processes and calls for the facilitation of five faith formation processes. In this chapter the guidelines formulated in Chapters 2 and 3, the tensions between traditioning and reinterpretation, and teaching methods, are all integrated. This results in five movements. Linked to each of these movements a recommendation is made with regard to different educational methods. / AFRIKAANSE OPSOMMING: Hierdie studie betoog dat geloofsvorming plaasvind wanneer die spanning tussen tradisionalisering en herinterpretasie gehandhaaf word. In Hoofstuk 1 word die besonderhede wat te doen het met geloofsvorming, ondersoek. 'n Aantal aspekte wat krisisse in geloofsvorming in die kerk en gemeenskap tot gevolg het, word genoem: Die behoefte aan waarde-vorming, die veranderende Suid-Afrikaanse situasie, die invloed van Modernisme en Post-Modernisme, en die betekenisvolle verandering ten opsigte van die invloed en lidmaatskap van die vernaamste kerke. Vanuit verskillende historiese perspektiewe in die epistomologiese debat, soek Hoofstuk 2 'n antwoord op die vraag: Hoe verkry ons betroubare kennis? Groome ken aan sowel rasionalisme as ervaringskennis belangrike funksies toe. Drie belangrike riglyne vir geloofsvorming word in hierdie hoofstuk onderskei: a) Die belangrikheid van aktiewe herinnering van die tradisie. b) Die belangrikheid van die inskakeling van mense as agent-subjekte-in-verhouding. c) Die belangrikheid van misterie, kuns en poesie. Die tweede vraag van historiese belang in die debat oor geloofsvorming is: Wat is die vormende invloed van ons sosiale konteks? In Hoofstuk 3 gee ons 'n oorsig van die historiese debat oor die konteks van geloofsvorming. Hier word 'n verdere drie riglyne vir geloofsvorming omskrywe: a) Die belangrikheid van vorming in 'n gemeenskap gebasseer op verhoudings. b) Die belangrikheid van transformasie vir sosiale rekonstruksie. c) Die belangrikheid wat aan verdieping in misterie, kuns en poesie geheg word. In Hoofstuk 4 word die resultate van die historiese debat oor geloofsvorming vergelyk met die gedagtes van Martin Luther en Johannes Calvyn oor die kategese van die kerk. Die resultaat van hierdie vergelyking bevestig dat geloof in die spanningsveld tussen tradisionalisering en herinterpretasie gevorm word. In Hoofstuk 5 lei die insig van die vorige hoofstukke tot 'n konstruktiewe voorstel wat die belangrikheid van interafhanklikheid van die vormende prosesse beklemtoon en die fasilitering van die vyf vormende prosesse vereis. In hierdie hoofstuk is die riglyne wat in Hoofstuk 2 en 3 geformuleer is, die spanning tussen tradisionalisering en herinterpretasie, onderrigmetodes, alles tot 'n geheel saamgevoeg. Hiervolgens is daar vyf bewegings. By elk van hierdie bewegings is 'n aanbeveling oor die verskillende onderwysmetodes gedoen.

Thesis (DTh)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: The difficulties attending our understanding of the experience of shame are widely recognized. This work is concerned with the interplay between the experience of shame and religious pathology in Korean culture, especially regarding theological anthropology. Religious pathology implies the sick or distorted faith when people’s belief system or contents, particularly inappropriate God-images and negative self-identity, becomes negatively influenced due to painful experiences of shame. It was hypothesis that the phenomenon of shame in Korean culture needs to be understood in terms of multidimensional perspectives including psychological, sociological, socio-cultural and a theological perspective as well. It was argued that parishioners’ biased understanding of, and response to the experience of shame, is associated with inappropriate God-images and negative selfidentity which hamper spiritual maturity and spiritual growth. The empirical research reported in chapter 5 shows that the parishioners’ experience of shame is associated with disharmony between values and expectations in a specific community. This phenomenon has a huge impact on position (habitus; attitude; aptitude) within cultural contexts. The study proposes the use of a pneumatological model of understanding of God, based on Louw’s four-stage counselling model, in order to respond constructively to an existential problem such as shame within the Korean Presbyterian Church. / AFRIKAANSE OPSOMMING: Die ingewikkeldhede verbonde aan ons verstaan van die belewing van skaamte word wyd erken. Hierdie werk is gemoeid met die wisselwerking tussen die belewing van skaamte en godsdienspatologie binne die Koreaanse kultuur, veral met betrekking tot fn teologiese antropologie. Godsdienspatologie impliseer die siek of verwronge geloof wanneer mense se oortuigingsisteem of -inhoude, in die besonder onvanpaste Godsbeelde en negatiewe selfidentiteit, destruktief beinvloed word as gevolg van 'n pynlike en lydingsvolle belewing van skaamte. Daar is gehipotetiseer dat die verskynsel van skande in die Koreaanse kultuur verstaan moet word in terme van multidimensionele benaderings, te wete sielkundige, sosiologiese, sosio-kulturele en teologiese perspektiewe. Daar is geargumenteer dat lidmate se eensydige verstaan van en reaksie op die belewing van skande geassosieer is met onvanpaste Godsbeelde en negatiewe selfidentiteit wat geestelike volwassenheid en spirituele groei belemmer. Die empiriese navorsing waaroor in hoofstuk 5 verslag gedoen is, toon aan dat die lidmate se belewing van skaamte verband hou met diskrepansie tussen waardes en verwagtinge in 'n spesifieke gemeenskap. In die verband speel die kultureel-religeuse agtergrond van Korea 'n deurslaggewende rol. Hierdie verskynsel het fn fundamentele impak op mense se posisie (habitus; hauding; wees-funtsie) binne kulturele kontekste. Die studie stel die gebruik van 'n pneumatologiese model, gebaseer op die vierfase beradingsmodel van Louw, vir die verstaan van God voor om konstruktief te reageer op die eksistensiele probleem van skaamte binne die Koreaans-Presbiteraanse Kerk.

Thesis (DTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: A critical reflection on the researcher’s personal story - a white Afrikaner woman and a member of the Dutch Reformed Church - and her raised awareness regarding the devastating effects of racism, sexism and poverty in South Africa informs the development of a participatory pastoral praxis. The liberation of South Africa and the post-apartheid social reality have unmasked the confessional and kerygmatic approach of practical theology, revealing them to be supportive of dualistic thinking. This approach has frequently blinded us from understanding the ideologies of apartheid and patriarchy and the extent and complexity of their oppressive effects. This research is about doing theology in context and, as such marks a radical shift in practical theology from a confessional-kerygmatic to a publichermeneutical approach. From a methodological perspective the hermeneutic spiral applied in theory formation challenges the church to participate in a praxis approach that will contribute to the healing and transformation of post-apartheid society. Feminist theology and post-structuralist theory, within which Narrative Therapy is positioned, provide the critical lenses for viewing the social realities of South African society. As an interdisciplinary partner to practical theology, Narrative Therapy contributes to liberating action as expressed in a participatory praxis. While holding the metaphor of the Shepherd as expression of God’s compassion, the normative guiding metaphor for a participatory pastoral praxis is the parable of the Good Samaritan. As an embodiment of God’s transformative love and care towards our neighbour, the Good Samaritan points the way to a new way of doing pastoral care. Ten characteristics of a participatory pastoral praxis are identified: the personal is the professional and political; participation with the other; participation with people; participation with awareness; participation in voicing; participation with our bodies; participation together with others; participation in social transformation; participation in interrelatedness and participation in doing restitution. Taken together, they make a significant contribution to the theory formation, ethics and praxis of practical theology with a transformative and healing agenda. The empirical research includes a contextual analysis of the main social problems confronting post-apartheid South Africa: namely, racism, sexism, poverty and the ways in which the HIV/AIDS pandemic interrelates with these. The researcher uses case examples from her praxis - as therapist, community participant, teacher of Narrative Therapy and member of the leadership of the Dutch Reformed Church - to research the transformative effect of a participatory pastoral praxis. In this respect the prophetic dimension of a participatory praxis of care could play a decisive role within the ecclesiology of the Dutch Reformed Church. The transformative effect of Narrative Therapy in working with survivors of childhood sexual abuse is researched in a case example where individual therapy supports the client’s empowered response to poverty, racism and sexism within a rural farming community. Case examples of community participation involve inter-faith dialogue with a Muslim community where historical injustices are addressed through story and memory in a bridge-building function as well as participation with an organization caring for people infected by HIV/AIDS. The values, commitments and practices that support the raising of awareness of social injustices like racism is researched; examples from Narrative Therapy training work show how this approach encourages awareness of social injustices in participants. The transformation of oppressive practices, structures and ideologies within the Dutch Reformed Church is researched. Examples are taken from congregational participation and from women’s participation within the male-dominated synodical leadership structures. The outcome of the research finding assists practical theology, pastoral care and counselling in theory formation and provides a methodology that will enable participation beyond the boundaries of individual consultation rooms to a personal commitment towards the healing and transformation of the wider church and South African society. / AFRIKAANSE OPSOMMING: ‘n Kritiese refleksie op die navorser se persoonlike storie as wit Afrikaner vrou en lidmaat van die Nederduits Gereformeerde kerk en haar verhoogde bewussyn van die vernietegende effekte van rassisme, seksisme en armoede binne die Suid-Afrikaanse samelewing dien as bron en inspirasie vir die ontwikkeling van ‘n deelnemende pastorale praxis. Die bevryding van Suid-Afrika en die post-apartheid realiteite het die konfessionele en kerygmatiese benadering tot praktiese teologie ontmasker as ondersteunend van die dualisms wat ons verblind het vir die onderdrukkende effek van die ideologië van rassisme en patriargie. As radikale skuif vanaf ‘n konfessioneel-kerygmatiese na ‘n publiek-hermeneutiese benadering in praktiese teologie gaan hierdie navorsing oor die doen van teologie in konteks. Vanuit ‘n metodologiese perspektief daag die hermeneutiese spiraal wat in teorie formasie gebruik word die kerk uit om deel te neem in ‘n praxis benadering wat bydrae tot die heling en transformasie van ‘n post-apartheid samelewing. Feministiese teologie en poststrukturalistiese teorie waar binne NarratieweTerapie geposisioneer is, bied die lense vir ‘n kritiese analise van die sosiale realtiete van die Suid-Afrikaanse samelewing. As interdissiplinere vennoot tot praktiese teologie dra Narratiewe Terapie by tot bevrydende aksie soos uitgedruk binne ‘n deelnemende praxis. Met behoud van die metafoor van die Herder as uitdrukking van God se deernis, dien die gelykenis van die Barmhartige Samaritaan as normatiewe riglyn vir die beliggaming van God se transformerende liefde en omgee vir die naaste binne ‘n deelnemende pastorale praxis. Tien eienskappe van ‘n deelnemende pastorale praxis word identifiseer: die persoonlike is die professionele en politieke; deelname met die ander; deelname met mense; deelname met bewussyn; deelname in stemgewing; deelname deurbeliggaming; deelname tesame met ander; deelname in sosiale transformasie; deelname in interafhanklikheid en deelname in die doen van restitusie. Saam maak hulle ‘n betekenisvolle bydrae tot die teorie-vorming, etiek en praxis van praktiese teologie met ‘n transformerende en helende agenda. Die empiriese navorsing sluit ‘n konteksuele analise van die belangrikste sosiale problem: naamlik, rassisme, seksisme en armoede asook die MIV/VIGS pandemie wat hiermee verweef is. Die navorser gebruik voorbeelde vanuit haar praxis as terapeut, gemeenskapsdeelnemer, opleier van Narratiewe Terapie en lidmaat van en leier binne die Nederduits Gereformeerde Kerk om die transformerende effek van ‘n deelnemende pastorale praxis na te vors. In die geval behoort die profetiese dimensie van ‘n deelnemende pastorale praxis ‘n beslissende rol binne die ekklesiologie van die Nederduits Gereformeerde Kerk te speel. Die transformerende effek van Narratiewe Terapie in die werk met persone wat as kinders seksueel molesteer is, word nagevors in ‘n voorbeeld waar individuele terapie die kliënt ondersteun om met ‘n bemagtigde respons te reageer op die sosiale problem geassosieer met armoede, rassisme en seksisme binne ‘n plattelandse boerdery gemeenskap. Voorbeelde van gemeenskapsdeelname sluit inter-godsdienstige dialoog met ‘n Moslem gemeenskap waarin historiese onregte aangespreek word deur storie en geheue by ‘n Brugbou-funksie sowel as deelname met ‘n organisasie betrokke by die versorging van mense met HIV/VIGS. Die waardes, verbintenisse en praktyke wat bydra tot groter bewusmaking van sosiale onregte soos rassisme word nagevors deur middel van voorbeelde uit Narratiewe Terapie opleiding waar ‘n diversiteit van deelnemers aangemoedig word. Die transformasie van onderdrukkende praktyke, strukture en ideologië binne die Nederduits Gereformeerde Kerk word nagevors met voorbeelde uit gemeentelike deelname sowel as voorbeelde uit vroue se deelname binne die mans-gedomineerde sinodale leierskap strukture. Die uitkomste van die navorsings bevindinge help praktiese teologie, pastorale sorg en berading in teorie formasie en metodologie wat ‘n deelname buite die grense van individuele konsultasies in spreekkamers moontlik maak en wat kan lei tot ‘n persoonlike verbintenis om by te dra tot heling en transformasie van die wyer gemeenskap en kerk. Sleutelwoorde: Rassisme; seksisme; armoede; deelnemendepastorale praxis; publiek-hermeneutiese benadering tot praktiese teologie; heling en transformasie van post-apartheid samelewing; Narratiewe Terapie; feministiese theology; post-strukturalistiese teorie; terapie met seksuele molestering as kind; gemeenskaps praxis; Narratiewe Terapie opleidings praxis; profetiese leierskap in die Nederduits Gereformeerde Kerk.

Thesis (DTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: This dissertation has sought to examine how a post-foundationalist approach to Practical Theology might look. This was done through a critical appraisal of the paradigms of foundationalism and non-foundationalism. These paradigms were explored in their historical context and development to illustrate the defining differences and features of both. The researcher then explored Practical Theology in its historical development to examine whether it has moved beyond foundationalism. This was further done by examining the last three decades of Practical Theology by a comparison of methodologies currently proposed. It emerged that, in many ways, Practical Theology has moved beyond the paradigm of foundationalism. This was seen in its affirmation of the local context, its use of a correlational hermeneutic and the pastoral cycle. These areas were then fleshed out in further detail in an attempt to delineate a truly non-foundationalist Practical Theology. A missional perspective on Practical Theology became an entry point into detailed discussions with regard to context, as well as to how the various sources of the correlational hermeneutic can best be understood in a post-foundationalist world, in light of the post-modern critique. These unique features are indeed central to a post-foundational approach to doing Practical Theology. / AFRIKAANSE OPSOMMING: Hierdie proefskrif het gepoog om na te vors hoe ʼn post-foundationalistic benadering tot Praktiese Teologie daar sou uitsien. Dit behels ʼn kritiese beoordeling van die foundationalism en nie-foundationalism paradigmas. Hierdie paradigmas is in hul historiese konteks en ontwikkeling ondersoek om die bepalende verskille en kenmerke van albei te illustreer. Daarna het die navorser Praktiese Teologie in sy historiese ontwikkeling ondersoek om vas te stel of dit verby foundationalism beweeg het. Dit is gedoen deur na die laaste drie dekades van Praktiese Teologie se ontwikkeling te kyk en ʼn vergelyking te tref tussen die verskillende benaderings tot die vak. Dit het geblyk dat Praktiese Teologie in vele opsigte buite die paradigma van foundationalism beweeg het. Dit word duidelik as daar gekyk word na sy bevestiging van die plaaslike konteks, sy gebruik van ʼn korrelasie (correlational) hermeneutiek en die pastorale siklus. Hierdie areas is toe aangevul met verdere detail in ʼn poging om ʼn ware nie-foundationalistic Praktiese Teologie uit te beeld. ʼn Missionale perspektief op Praktiese Teologie het ʼn aansluitingspunt vir uitvoerige besprekings met betrekking tot konteks geword, asook tot hoe die verskeie bronne van die korrelasie hermeneutiek die beste verstaan kan word in ʼn post-foundationalistic wêreld, veral in die lig van die post-moderne kritiek. ʼn Missionale perspektief staan sentraal tot ʼn post-foundational benadering in Praktiese Teologie.

Thesis (DTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: This research study addresses the assessment of the role of the Roman Catholic Church in addressing poverty within the Diocese of Lindi in Southern Tanzania. The study is interested in assessing whether the Roman Catholic Church in the Diocese of Lindi is fulfilling its mandated role of diakonia – the ministry of service, philanthropy (initiatives for communal good focusing on excellence of human life), and Christian love to ones neighbor and its role, commitment and application within the Diocese. In addition, this research will focus on the assessment of the fulfillment of the diocese‟s diaconal role of empowering the rural poor to “develop their capacity and skills so that they become competent decision makers with their confidence to act on their choices” (Roy and Hartigan 2008:67). In this study, efforts are made to study poverty from the reality experienced by the poor in the Diocese of Lindi. The component themes in this research study are: - The research design of this study and the literature review; relative to Diakonia; Catholic Social Teaching of the Roman Catholic Church; and Bryant Myers‟ framework for Transformational Development. - The experience of poverty, diakonia, Catholic social teaching and transformational development by the respondents, with specific reference to the selected parishes in the Diocese of Lindi. - A reflection of the reality of poverty from what emerged in literature with empirical qualitative research that is conducted among the poor. - This research study suggests a model of Diakonia, which is contextual, relevant and liberating. Focusing on the Scriptures, the social teachings of the Church, the literature and listening to the poor during interview process, this research proposes that the Diocese of Lindi implement a model consistence with Diakonia that takes the following seriously: 1. The role of the church is mandated to carry out as it ministers to the poor in deed and word, guided by Christian love, to enable the poor to lead a better life (Pieterse 2001:111). Also, an African worldview1, which focuses on communal and systemic approaches to life and its problems. 2. The Roman Catholic Church deals with social, economic and political issues (Zalot and Guevin 2008:46). Socio-economic and political dimensions of life, with the recognition that poverty is structural and if the problems of the poor are to be dealt with effectively, the socio-economic and political structures are also to be addressed and transformed. 3. The reflection of concern for seeking positive change in the whole of human life, socially and spiritually (Myers 1999:3, 14). The poor, as living human documents, should not only be read and interpreted, but also taken seriously and regarded as central to the process of community development. The poor are to play the central role in the transformation of society. They are to be involved in the “functional priesthood of all believers” (Stevenson-Moessner 2005:21). The local churches of the Diocese must take seriously the socio-economic and political structures that perpetuate poverty and other injustices in society. The proposed model of Diakonia described herein is offered as a contribution in the direction of community development. / AFRIKAANSE OPSOMMING: Hierdie studie fokus op die evaluering van die rol van die Rooms-Katolieke Kerk in die aanspreek van armoede binne die Bisdom van Lindi in suidelike Tanzanië. Die studie is geïnteresseerd in die assessering van die rol van die Rooms-Katolieke Kerk in die bisdom van Lindi rakende haar mandaat om diakonia te vervul – die bediening van die naastediens, filantropie (inisiatiewe gefokus op die gemeenskaplike welheid ten opsigte van die uitnemendheid van die menslike lewe), en Christelike liefde in toewyding aan die naaste en die toepassing daarvan bine die Bisdom. Daarbenewens sal hierdie navorsing fokus op die assessering van die vervulling van die bisdom se diakonale rol ten opsigte van die bemagtiging van die landelike armes deur die ontwikkelling van hul kapasiteit en vaardighede sodat hulle bevoegde besluitnemers kan word wat met selfvertoue hul keuses uitoefen” (Roy en Hartigan 2008:67). In hierdie studie, word pogings aangewend om warlike armoede soos ervaar deur die armes in die bisdom van Lindi te bestudeer. Die volgende toepaslike temas word in die navorsing behandel: - Die navorsingsontwerp van hierdie studie en die literatuuroorsig, relatief tot die Diakonia, Katolieke maatskaplike leerstellinge van die Rooms-Katolieke Kerk, en Bryant Myers se raamwerk vir Transformasionele Ontwikkeling. - Die ervaring van armoede, diakonia, Katolieke sosiale onderrig en transformasionele ontwikkeling deur die respondent, met spesiale verwysing na die geselekteerde gemeentes in die bisdom van Lindi. - 'n weerspieëling van die realiteit van armoede in die literatuur; te same met empiriese kwalitatiewe navorsing soos waargeneem onder die armes. - Hierdie navorsing studie dui op'n model van Diakonaat, wat kontekstueel, relevant en bevrydend is. Terwyl daar gefokus word op die Skrif, die sosiale leer van die Kerk, die literatuur en luister na die armes tydens die onderhoudsproses, wil hierdie navorsing voorstel dat die Bisdom van Lindi uitvoering gee aan 'n model in ooreenstemming met die Diakonaat deur die volgende ernsting te neem: 1. Die rol wat die kerk het as 'n mandaat om die armes in woord en daad te bedien aangedryf deur Christelike liefde,sodat die armes in staat gestel word om 'n beter lewe te lei (Pieterse 2001:111). Ook 'n Afrika-wêreldbeskouing, wat fokus op 'n kommunale en sistemiese benadering tot die lewe en sy probleme. 2. Die Rooms-Katolieke Kerk se werkswyse van die hantering van sosiale, ekonomiese en politieke kwessies (Zalot en Guevin 2008:46). Sosio-ekonomiese en politieke dimensies van die lewe, met die erkenning dat armoede struktureel is en om die problem van die armes doeltreffend te behandel moet die sosio-ekonomiese en politieke strukture ook aangespreek en getransformeer word. 3. Die weerspieëling van besorgdheid oor die nastreef van 'n positiewe verandering in die geheel van menslike lewe - sosiaal en geestelik (Myers 1999:3, 14). Die arme, as die lewende menslike dokumente, moet net nie gelees en geïnterpreter word nie, maar moet ook ernstig opgeneem word en beskou word as sentraal tot die proses van gemeenskapsontwikkeling. Die armes moet die sentrale rol speel in die transformasie van die samelewing. Hulle moet betrokke wees in die “funksionele priesterskap van alle gelowiges” (Stevenson-Moessner 2005:21). Die plaaslike gemeentes van die Bisdom moet ernstig op te neem die sosio-ekonomiese en politieke strukture wat die armoede en die ander onreg in die samelewing laat voortbestaan. Die voorgestelde model van die Diakonia soos in die tesis beskryf, word as 'n bydrae aangebied met die ontwikkeling van die gemeeskap as uitkoms.

Thesis (DTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: This dissertation explores the topic of epistemology and the use of Scripture in pastoral care and counseling. It examines the epistemological foundations of all theology and ministry in order to provide clarity and guidance for pastoral care within our current early twenty-first century context. The key problem that is implied in the topic ‘Epistemology and the use of Scripture in pastoral care and counseling’ is the following: What normative and methodological role should the Bible play in the counseling situation and what is the basis for this role? This problem essentially deals with the interaction between biblical and extra-biblical data in the pastoral encounter and how they are to be related. The following dynamics exist in systemic relationship: understanding and use of Scripture; epistemological foundations; theological method; ministry practices. The key assumption is that theology and pastoral care must deal with epistemological concerns, and that failure to do so has negative consequences. An indissoluble link exists between theory and practice: the elements of epistemology, methodology and practice should be consistent and in line with each other. This serves as a vital criterion for the integrity and validity of the various theories and practices that are examined and proposed in this dissertation. Pastoral care and biblical counseling are examined in terms of these dynamics. Comprehensiveness in epistemology, basic theological method, and pastoral practice is recommended. This is proposed as the best response to specific challenges posed by our current postmodern and pluralistic context. This research argues that it is possible to have a comprehensive and inclusive approach to knowledge, with a related comprehensive and organic practice of biblical counseling, while retaining an emphasis on the uniqueness of Jesus Christ and the key normative role of the Scriptures, all within a valid epistemological grounding. The issue of validation or warrant for this proposal is neither strictly foundational nor relative. It exists somewhere in between and finds its locus ultimately in God. Such a stance is firmly placed within the dynamics of faith as it interacts with reason and experience. There is therefore no ultimate, empirical proof that can be given, but this is true for knowledge and truth claims in all disciplines and realms of knowledge.

Thesis (MTh (Practical Theology and Missiology))--Stellenbosch University, 2008. / Young people, teenagers and children are members of various communities. These communities include their families, society, their schools and their churches or, more appropriately, their parents’ church. These various communities impact their lives in significant ways: they provide the frameworks which determine who they are and what they are going to become. Through their interaction within these communities, life is given meaning. All of these communities operate according to a “liturgy” i.e. an order or style that allows each individual to discover his or her purpose in life. Parents, as the primary community, should provide a healthy and positive environment in which the young life is shaped. However, this is not the only community in which the young person interacts. The church is another and has an enormous influence and vital responsibility in helping to facilitate this shaping process. If, however, the church does not identify fully with young people and their needs, it will become irrelevant and their young lives will be shaped by other communities of influence that are not necessarily positive. A new liturgy i.e. “New Wine” is required to be effective with today’s postmodern generation. The institutionalized church faces a very real danger of being complacent and apathetic in terms of “doing church” in a way that is relevant and attractive. The purpose of this dissertation is to propose a different form of faith community i.e. a “New Wineskin”, a wineskin that is elastic and flexible. Along with the positive nurturing and influence of the family, the church as a new faith community must become creative and authentic if it is to reach postmodern youth. Central to this new liturgy is relationships: relationship with God, with parents, with family, with friends and others. As the Godhead is made up of three “Beings” in relationship with each other, so we have been created to be in relationship firstly with God and then with each other. Thus in a postmodern society, relationships within the family and the church are essential in order to lead young people into a real, authentic and healthy relationship with God.

Thesis (DTh (Practical Theology and Missiology))--University of Stellenbosch, 2010. / ENGLISH ABSTRACT: The patriarchal and hetero-normative structures in the church have the potential to hurt and alienate people. According to the population census of 2001, there has been a decrease in the number of people belonging to churches within the white and colored church groups in South Africa. In the Independent African churches the numbers are growing. These churches can be described as conservative in their understanding of gender issues and sexual diversity (Jenkins 2002).The church today exists in a liminal phase as a result of globalization and availability of information, which create an opportunity for reformation. According to Castells (2004) the development of a contra-culture identity is the most consequential way of bringing about change in society, because it does not simply offer resistance against oppressive structures, but also question the ideologies at the heart of dominating structures. Throughout the ages, church structures were developed with reference to the patriarchal family, of which examples can be found in the letters to Timothy and Titus. Patriarchy is characterized by the institutionally sanctioned authority of men over women and their children. The primary relationships within the household influence all subsequent relationships – also in the church. This conjecture defines the opportunity for the household to be a key to transformation. To form an image of the household of God – which can be viewed as ideal for believers – the life and teachings of Jesus as well as the slavery-images in the New Testament, should be explored. To interpret this image for the church, the book of James is used, because James was writing to a community of believers. This community is not viewed as having been made up out of family members all familiar with their established positions, but as a family of God, cared for within households. An interwoven community such as this corresponds with the eco-feministic understanding of the interdependence of all things. The theme of friendship with God is dominant in the book of James. Within friendship relationships, people exist as equal partners – even in the household. Nobody is requested to relinquish ownership of their bodies – even in marriage. To every person room for individualization is allowed – even to children, by parents. Hospitality as central value of friendship invites the stranger to enter into joyful togetherness and mutual provision of care. Friendship with God brings completion, and liberates people from envy and competitive actions. People who have been made whole, can live in simplicity and in this way leave room for all people to have enough to satisfy their needs, as well as take responsibility for God’s recreation. The key to living in friendship relationships, is the release of awarded power. This new understanding of relationships within the church and household, can be established through the understanding of God as Mother, Lover and Friend, through “unmaking” and “merrymaking”. As the interpretation of the household as healing and liberating space, described in the letter of James, find substance in the reality of ministry, it will offer for all believers, but in particular for the oppressed and marginalized ones, a home for their faith and a place of healing. / AFRIKAANSE OPSOMMING: Die handhawing van patriargale en heteronormatiewe denke binne die gemeenskap van gelowiges het die potensiaal om mense te verwond en van die kerk te vervreem. In Suid-Afrika kwyn die getalle van tradisioneel blanke en bruin kerkgroepe volgens die bevolkingsensus van 2001. Hierteenoor toon Onafhanklike Afrika-kerke groei. Die groeiende Afrika-kerke word deur Jenkins (2002) beskryf as konserwatief, veral ten opsigte van gender-vraagstukke en seksuele diversiteit. Die kerk bestaan vandag as gevolg van globalisasie en inligtingsmatigheid in ’n liminale fase wat ’n geleentheid bied tot reformasie. Volgens Castells (2004) is die ontwikkeling van ’n kontra-kultuur identiteit die mees sinvolle wyse om verandering in die samelewing teweeg te bring, omdat dit nie bloot weerstand bied teen onderdrukkende strukture nie, maar die ideologie agter die heersende strukture bevra. Kerklike strukture is deur die eeue aan die hand van die patriargale gesin ontwikkel, waarvan voorbeelde in onder andere Timoteus en Titus gevind kan word. Patriargie word gekenmerk deur die institusioneel bekragtigde outoriteit van mans oor vroue en hul kinders. Die primêre verhoudings in die huishouding beïnvloed alle latere verhoudings – ook in die kerk. Hierdie gegewe maak dat die huishouding ’n sleutel tot transformasie kan wees. Om ’n beeld te vorm van die huishouding van God – wat as ideaal vir gelowiges kan dien – word daar na die leer en lewe van Jesus en die slawe-beeld in die Nuwe Testament gekyk. Om hierdie beeld vir die kerk te kan vertolk, is van die boek Jakobus gebruik gemaak. Die gemeenskap in Jakobus word nie beskou as opgebou uit gesinseenhede waar elkeen sy of haar plek ken nie, maar as familie van God wat in huishoudings versorg word. Die tema van vriendskap met God kom spesifiek op die voorgrond in Jakobus. Alhoewel eerste-eeuse vriendskapsverhoudings binne die konteks van weldoenerskap verstaan moet word, bied Jakobus ’n verdere perspektief naamlik dat mense as volwaardige vennote binne die verhoudinge verstaan kan word – ook in die huishouding! Niemand gee seggenskap op hul liggame op nie – ook in die huwelik. Aan elke mens word ruimte gegun om te individualiseer - ook aan kinders deur ouers. Gasvryheid as sentrale waarde van vriendskap nooi die vreemdeling in tot ’n vreugdevolle saamwees en wedersydse versorging. Vriendskap met God bring voltooidheid en bevry mense van afguns en kompeterende optrede. Heel mense kan in eenvoud leef en op hierdie wyse ruimte laat vir alle mense om genoeg te hê om van te leef en medeverantwoordelikheid vir God se herskepping te kan neem. Die sleutel tot die uitleef van vriendskapsverhoudings is die afstaan van toegekende mag. Hierdie nuwe verstaan van verhoudings binne die kerk en huishouding kan deur die verstaan van God as Moeder, Geliefde en Vriend deur ontdaning en viering gevestig word. As hierdie spesifieke interpretasie van Jakobus oor die huishouding van God as helende en bevrydende ruimte, in ’n bedieningspraktyk gestalte kan vind, sal dit vir alle gelowiges, maar veral die onderdruktes en gemarginaliseerdes in die samelewing, ’n geloofstuiste en herstelruimte bied.

Thesis (DTh (Practical Theology and Missiology))--University of Stellenbosch, 2010. / ENGLISH ABSTRACT: This dissertation deals with the relationship between the problems of the Korean Presbyterian Church and the identity of the Korean Presbyterian preachers. The study offers guidelines for the future by analyzing and evaluating the Korean Presbyterian Church context related to the Korean history according to Thomas Long.s guidelines. Chapter 1 is a statement of the problems faced by the Korean Presbyterian Church such as the blessing of success rather than the blessing of suffering, false success and a distortion of the preacher.s identity, the idolization of the preacher, secularization during the period of economic growth, and the inheritance of authority, fame, and status. Through an analysis and evaluation of these aspects, we are able to suggest guidelines for the future. Chapter 2 is the analysis of the Korean context, which shows us that many foreign missionaries dedicated themselves to the Korean people, led the Korean Presbyterian preachers to hold a herald image though theological, social, political, economical, and cultural factors made the Korean Presbyterian preachers choose between three positions, viz. conservative, progressive, and centralist. In addition, this chapter shows that the difference of theological, political, and social opinion, localism, and the problem of WCC joining, and so forth positioned Hyung-Nong Park (1897-1978), Jae-Jun Kim (1901-1987), Sang-Dong Han (1901-1976), and Kyung-Chik Han (1902-2000) at the centre of the split of the Korean Presbyterian Church. Chapter 3 is the homiletical evaluation of the identity of four Korean Presbyterian preachers according to Thomas Long.s guidelines. This evaluation shows that Hyung-Nong Park and Sang-Dong Han had a herald image, Jae-Jun Kim a pastoral and storytelling image, and Kyung-Chik Han a witness image as regards their respective lives and theological views. Chapter 4 analyzes and evaluates the identity of contemporary Korean Presbyterian preachers based on 145 Korean Presbyterian preachers. question sheets according to Thomas Long.s guidelines. In addition, the chapter shows that these preachers have a positive idea concerning the relationship between God, the preacher, the Bible, and the congregation and are trying to maintain the merits of the four metaphors. Chapter 5 offers guidelines for the future, which suggests the role of the Holy Spirit and prayer as an alternative to overcome the Korean Presbyterian Church.s problems such as an identity distortion, idolization, and secularization of the preacher based on a relationship between God, the preacher, the Bible, and the congregation. The Holy Spirit is the greatest Preacher, the co-worker with the preacher and vindicator of the preacher.s authority. Prayer invigorates, strengthens and energizes the preacher. In conclusion, this chapter suggests the acceptance of ¡°the unity of diversity¡±, preachers. sincere, faithful, and devotional life, and the restoration of the power of God.s Word, prayer, and the Holy Spirit as guidelines for the future. / AFRIKAANSE OPSOMMING: Hierdie proefskrif handel oor die verhouding tussen die probleme van die Koreaanse Presbiteriaanse Kerk en die identiteit van die Koreaanse Presbiteriaanse predikers. In die lig van Thomas Long se riglyne, verskaf die studie leidrade vir die toekoms deur middel van . analise en evaluasie van die konteks van die Koreaanse Presbiteriaanse Kerk in verband met die geskiedenis van Korea. Hoofstuk 1 vermeld die probleme wat die Koreaanse Presbiteriaanse Kerk in die gesig staar soos die seen van sukses eerder as die seen van lyding, valse sukses en . verdraaiing van die prediker se identiteit, die verafgoding van die prediker, sekularisasie gedurende die periode van ekonomiese groei en die vererwing van mag, roem en status. Deur middel van . analise en evaluasie is dit vir ons moontlik om riglyne vir die toekoms aan te bied. Hoofstuk 2 is . analise van die Koreaanse konteks waardeur aangetoon word dat baie buitelandse sendelinge hulself aan die mense van Korea gewy het, die Koreaanse Presbiteriaanse predikers gelei het om aan . boodskapper beeld vas te hou alhoewel teologiese, sosiale, politiese, ekonomiese en kulturele faktore die Koreaanse Presbiteriaanse predikers laat kies het tussen die konserwatiewe, progressiewe en sentralistiese posisies. Daarbenewens toon die hoofstuk aan dat die verskil in teologiese, politieke en sosiale mening, lokalisme en die probleem van die WCC aansluiting en so meer, Hyung-Nong Park (1897-1978), Jae-Jun Kim (1901-1987), Sang-Dong Han (1901-1976), en Kyung-Chik Han (1902-2000) in die middel van die Koreaanse Presbiteraanse Kerk skeuring geplaas het. Hoofstuk 3 is . homiletiese evaluasie van die identiteit van vier Koreaanse Presbiteriaanse predikers volgens die riglyne van Thomas Long. Hierdie evaluasie toon aan dat, in terme van hulle onderskeie lewens en teologiese opvattings, die beeld van boodskapper op Hyung-Nong Park en Sang-Dong Han van toepassing was, die beeld van herder op Jae-Jun Kim en beeld van getuie op Kyung-Chik Han betrekking gehad het. Hoofstuk 4 analiseer en evalueer die identeit van hedendaagse Koreaanse Presbiteriaanse predikers gebasseer op 145 Koreaanse Presbiteriaanse prediker vraelyste op grond van Thomas Long se riglyne. Daarbenewens toon die hoofstuk aan dat hierdie predikers . positiewe seining het rakende die verhouding tussen God, die prediker, die Bybel en die gemeente en poog om dit wat wesentlik is aan die vier metafore te behou. Hoofstuk 5 bied riglyne vir die toekoms aan wat die rol van die Heilige Gees en gebed as alternatiewe voorstel om die probleme van Koreaanse Presbiteriaanse Kerk soos identiteitsverdraaiing, verafgoding en sekularisasie van die prediker, in die lig van die verhouding tussen God, die prediker, die Bybel en die gemeente, die hoof te bied. Die Heilige Gees is die grootste Prediker, die medewerker van die prediker en verdediger van die prediker se gesag. Ter afsluiting stel hierdie hoofstuk die aanvaarding van geenheid in verskeidenheid h, predikers se opregte, getroue en toegewyde lewens en die herstel van die krag van God se Woord, gebed en die Heilige Gees as riglyne vir die toekoms voor.