The concern of this thesis is centered in what it considers to be the problem that the present-day Church wrestles with in its liturgical ministry. It offers as its answer to this problem a concept of relevance, it is, to understand man as an existential being in relation to the liturical structures within the Church. The conclusions which this thesis derives from a Biblical-theological anthropology attempts a fresh approach in understanding modern man. This understanding is broadened by the insights derived from the Psychological and Sociological perspectiveness of modern man's own life. The question being answered is: What is man for the preacher? In its variety of traditions and through its theologians the Church throughout the ages has worshipped and described its worship. From this information worship is defined so as to contextualise preaching. Psychology in relation to human behavior, helps the preacher to formulate principles which make worship relevant to modern man. Fundamental to this approach has been the need to formulate Theological principles as well, which guarantee that worship will be Christian and Biblically sound. Lastly preaching as a liturgical event is described. From the historical understanding of the concept, preaching is defined so as to understand the relation between preaching and other liturgical events or elements. The conclusion which the study arrives at is that relevant preaching as exposition of Scripture is the answer to the problem for the Church of being relevant to modern man. / Thesis (M.Theol.)-University of Durban-Westville, 1986.

South Africa is in a state of flux-everything is changing from the steady collapse of the Rand over the last few years, to major changes in society. In just on ten years the country has changed from a minority White based government to one elected by the nation as a whole. This has rapidly become a one party secular state, in which the church, from being a national institution is in many respects fighting for survival in a society where anything goes. Even though the vast majority of the country subscribe to Christianity, other groups are more vocal in what they believe . With this in mind the topic of this dissertation was decided on. Here is a group of Christians who over the last few years have grown in number and are still adding to their number. They started in 1983 when a few ministers were relating and spending a morning a week together, while still belonging to various other Church denominations. This then became the basis for this new group, which registered a constitution but continues to this day to maintain a non-denominational viewpoint. They called themselves the New Covenant Ministries International. To date they have grown to over seven thousand churches. [Stated by Dudley Daniel, Bloemfontein 2001.] Obviously they are doing some things right or have a dynamic leadership leading them. At the conference held in Bloemfontein [2001], their leader Dudley Daniel reminded them of their roots in Pentecostalism. Many of their original leaders came out of the traditional Pentecostal churches i.e. Full Gospel Church of God, Assemblies of God, Pentecostal Holiness Church, United Apostolic Faith Church etc. The aim of this work is to look back and see where the NCMI came from, how the structure is working today and finally to critically evaluate the changes that have occurred since conception. / Thesis (M.A.)-University of Durban-Westville, 2001.

No abstract available. / Thesis (M.A.)-University of Durban-Westville, 2000.

In recent years there has been much debate amongst evangelical Christians involved in pastoral counselling and care surrounding attempts to produce a biblical model of counselling. Related to this debate has been the question of whether the psychological sciences have a place in Christian counselling or not. Currently one of the most prominent evangelicals involved in this debate is Jay E. Adams, Dean of the Institute of Pastoral Studies and Director of Advanced Studies at Westminster Seminary in Philadelphia. Adams has developed what he regards to be a distinctively biblical method of counselling. He calls his method Nouthetic counselling. This term is derived from the Greek verb Noutheteo, to admonish and the related noun, Nouthesia, admonition. Adams has sought to develop a counselling model that is not only comprehensive but one which is based on the Bible alone. For this reason Adams insists that the psychological sciences are not necessary in Christian counselling for in the Bible the counsellor will find all he needs to assist people with problems. To promote the principles of Nouthetic counselling, Adams has written many books and publications and has also established The Christian and Counseling and Education Foundation, which publishes The Journal of Pastoral Practice. As a consequence, Nouthetic counselling has developed into an influential movement in the United States and even in South Africa. Not everyone has accepted the counselling principles espoused by Adams. Nouthetic counselling theory has become the subject of much criticism, not only from the more liberal Christian counsellors, but also from those who would share Adams' commitment to the authority of the Bible. The main areas of criticism are, Adams' rejection of the psychological sciences, the dangers of biblicism, his neglect of the psychological aspects of human nature and consequently his simplistic approach to pathology and his confrontational approach to counselling. Adams' rejection of the findings of the psychological sciences and his neglect of the psychological aspects of human nature have resulted in serious limitations in the application of Nouthetic counselling methodology to complex problems. At this point, Adams is out of step with evangelical theology, which, on the basis of the doctrines of General Revelation and Common Grace, recognises the validity of the findings of science. Furthermore, in his attempt to develop a comprehensive, one model approach to counselling, Adams has overlooked the complexity of human nature. Adams' concern for a biblically based counselling model and the stress he lays on the importance of the spiritual dimensions of counselling have been a major contribution to the development of pastoral counselling and care in the evangelical sector of the church. Whilst recognising the need for a biblically based counselling approach, recognition must also be given to the insights of the psychological sciences and the need for a multi-modelled approach to counselling. / Thesis (M.Theol.)-University of Durban-Westville, 1989.

Thesis (MTh)--Stellenbosch University, 2008. / ENGLISH ABSTRACT: This thesis aims to underline the importance of the sermon introduction. Every sermon generally divides itself into three parts: the introduction, the body and the conclusion. Then, what is the purpose of the sermon introduction? My research focuses on the sermon introduction in terms of the following two questions: Firstly, what is the precise purpose of the sermon introduction in the dynamics between gaining the attention and not losing the attention? Secondly, what is the influence of the sermon introduction: how can the sermon introduction affect the preacher and the hearer? Chapter 2 explores the identity of the sermon introduction relating to four key aspects: Firstly, the fact that the sermon introduction is the first part of the sermon and is related to the body but has its own integrity. Secondly, the fact that the preacher should investigate the skill of rhetoric because one of the purposes of preaching, like that of rhetoric, is also persuasion. Thirdly, the notion that the “uselessness” of the sermon introduction could detach the thoughts of the hearers from the Word of God. Finally, the logical fact that the sermon introduction seems very natural and that it is fitting that a sermon should have an introduction. In Chapter 3 we firstly examine the importance of the sermon introduction relating to the preacher and the hearers. The sermon introduction affects the preacher in proclaiming the Word effectively and the hearers to receive the Word well. And, secondly, we investigate the purposes of the sermon introduction concentrating on the following three aspects: to gain attention; not to lose attention; to introduce the theme. In Chapter 4 we firstly investigate the sources of the sermon introduction. The preacher can utilize the text and context in view of the sermon introduction. We secondly examine the qualities of the sermon introduction, concentrating on the two aspects: positive qualities and negative qualities. In Chapter 5 we emphasize four key aspects of images relating to the sermon introduction: God images, Text images, preacher images and congregational images, all discussed in the light of examples of sermon introductions. In Chapter 6 we make suggestions concerning the following four aspects: Firstly, the length of the sermon introduction. Secondly, time to prepare the sermon introduction. Thirdly, the importance of eye-contact with the hearers. Lastly, constructing some “check-lists” for the sermon introduction. / AFRIKAANSE OPSOMMING: Hierdie tesis ondersoek die belang van die preekinleiding. Alle preke bestaan normaalweg uit drie dele: die inleiding, liggaam (hoofgedeelte) en slot. Wat is die betekenis en doel van die inleiding? Ek fokus in hierdie studie veral op twee vrae: Eeerstens: Wat is die presiese bedoeling van die preekinleiding in die dinamika tussen aandag-verkryging en aandag-verlies? Tweedens: Wat is die effek van die preekinleiding - hoe kan dit die prediker en hoorder beïnvloed? Hoogfstuk 2 ondersoek die karakter/ identiteit van die preekinleiding in terme van vier kernaspekte: 1. Die outonomie van en integrasie van die preekinleiding by die res van die preek. 2. Die belang van retoriek vir die preekinleiding. 3. Sommige besware teen die preekinleiding. 4. Die logiese funksie van die preekinleiding. In hoofstuk 3 let ons op die belang van die preekinleiding in terme van die volgende aspekte: 1. Die relasie tot die prediker en hoorders, en 2. Die doel van die preekinleiding ten opsigte van aandag-verkryging en aandag-verlies, en as inleiding tot die tema van die preek. In hoofstuk 4 kyk ons na die bronne vir die preekinleiding, veral in terme van die teks en konteks. Ons let verder op positiewe en negatiewe moontlikhede van die preekinleiding. In hoofstuk 5 kom vier beelde aan die orde, soos dit blyk uit die analise van ‘n aantal preekinleidings, naamlik Godsbeelde, teksbeelde, prediker-beelde en gemeente-beelde. In hoofstuk 6 word suggesties gemaak ten opsigte van die lengte van die preekinleiding, die tyd benodig vir voorbereiding, die belang van oog-kontak, en ‘n tipe verwysingshulp met betrekking tot die preekinleiding. Stellenbosch University http://scholar.sun.ac.za

This thesis contends that the individualisation, privatisation and spiritualisation of the concept of salvation in the church in general and in The Evangelical Lutheran Church in Namibia [ELCIN] in particular, where salvation is confined to the soul and its escape from this evil world into a blessed heaven at some future date after death, with the result that church members are reluctant to strive for the quality of the present life as believers, must be overcome. This study must be seen against the background of increasing secularism in Namibia. This encroachment constitutes a serious challenge to the Namibian Lutheran Churches of which ELCIN is the largest. The secularisation of a community renowned for its Christianity seems to indicate deficiencies in the core message of the church. The concept of salvation must be formulated in response to current deficiencies in the overall wellbeing of humanity and reality as a whole. Such a paradigm of salvation may be enriched by the holistic Pauline-Lutheran concept of salvation. The Lutheran message of salvation needs contextualisation and Africanisation in order to pick up valid concerns of the Owambo tradition for African Lutherans on this side of the grave. There is, therefore, an urgent need for theologians in ELCIN to revisit their concept of salvation and to redefine it in the light of the original Pauline-Lutheran concept of salvation on the one hand, and of the Owambo traditional concerns for human wellbeing on the other. This study recommends that ELCIN must integrate her message ofeschatological salvation with her practical services so that it becomes obvious to her members that the latter is, in fact, the consequence of the former and both are indispensable to shalom, that is comprehensive salvation. Such an integration will be her highest token of gratitude for the message of salvation which she received from the Finns albeit in the vessels of their own culture; the convincing sign of her theological maturity, and the best possible way to maintain her relevancy at all times. / Thesis (Ph.D.)-University of Natal, Pietermaritzburg, 1997.

The purpose of this study is to incorporate the aspects of Christian spirituality into alcoholic rehabilitation. These spiritual disciplines are:- i. Prayer, ii. Meditation, iii. Solitude, iv. Confession. The Kwa-Nobuhle which is a Black township in the Eastern Cape is chosen as the microcosm of Black South Africa for the purpose of analysis and evaluation of the extent damage of alcoholism with a view of coming with curative measures. The study report consists of 7 chapters which will be briefly discussed as follows: Chapter 1. This is an introductory chapter which deals with the following aspects viz. Motivation; Objectives, Methodology together with the method of presentation of the study. Chapter 2. In this chapter The Kwa-Nobuhle Kabah which is the case study of this thesis is discussed. Attention is paid to the analysis of The Kwa-Nobuhle problems; the nature and the extent of the problem of Alcoholism in Kwa-Nobuhle; The extent of alcohol problem narrative in Kwa-Nobuhle and the response of the christian churches to alcoholism in Kwa-Nobuhle. Chapter 3. This chapter gives a detailed discussion of alcoholism as a disease. The analysis of the symptomatological nature, chronicity, psychosomatic nature of alcoholism is fully discussed. Chapter 4. Chapter 4 deals with the dysfunctional nature of the Black alcoholic family. The behavioral pattern of the Black adult children of alcoholics (BACOA) is fully analysed. Chapter 5. This chapter deals with 4 aspects of Christian spirituality which are relevant to Black Alcoholic Rehabilitation. The historical background of these disciplines as well as their relevancy to the Black community life and to the Black church in South Africa is discussed. Chapter 6. This chapter deals with the practical method of incorporating the aspects of christian spirituality into alcoholic Rehabilitation see. Annexures H J at the end of this thesis. the dynamics of the Black Family; the dynamics of the Black church and the relevance of A.A. 12 steps in Black alcoholic Rehabilitation are fully discussed. Chapter 7. This chapter deals with conclusions, recommendations and suggestions for the future. / Thesis (Ph.D.)-University of Durban-Westville, 1992.

Theology and Science need dialogue since they are interdependent areas of human experience and enquiry. Each discipline needs to be open to the discoveries and insights of the other. Mutual agreement on fundamental issues is not a point of departure; we must rather ask whether what one discipline is doing can have any. relevance for the pursuits of the other? The theologian, Jurgen Moltmann, and the philosopher of science, Sir Karl Popper, find in "openness" a common methodology. By openness they mean that present realities are partial; that truth lies ahead anticipated within systems that "complexify" in evolutionary openness and transcendence. Moltmann sees the fullness of truth unveiled in the eschaton. The Resurrection of Jesus is the anticipation in time of the eschaton towards which history is moving. Within history, creative acts open up the closed systems of the world for they transform present reality. These closed systems are revealed by the Cross which identifies the negatives (political oppression, economic inequality, cultural and sexual discrimination, ecological abuse, personal apathy) within history. In the "negation of the negatives" such creative acts are real antcipations of the eschaton. However, the roots of openness in the world lie in creation. Creation in the beginning is a creation with open possibilities involving the evolution of complex open systems marked by growing indeterminacy of behaviour. These systems are in communication with the transcendent future into which they are evolving. This transcendent future is the trinitarian God: open to creation, to history and to man in suffering but creative love. The trinitarian life is identified with worldly processes through the openness of the Cross. The completion of the creative process lies in the kingdom of glory. Here there is participation of transcendent creation in the unlimited freedom of God. Evolutionary openness is the overall Popperian methodology. It pervades the entire spectrum of Popper's thought: from physics, through epistemology and social theory to biological and evolutionary theory. Critical rationalism is the bedrock of Popper's thought. The search for certainty becomes the enemy of truth, since rationalism rejects any dogmatism. Rather, rationalism means open critical discussion and experiential learning. For this reason Popper rejects induction and replaces it by the logico-deductive method. Here justification is replaced by falsification: knowledge is conjectural, constantly threatened by refutation and progressing to problems of increasing depth and complexity and hence to greater truth-likeness. Even animal evolution begins with a problem - the problem of survival. Human evolution, however, develops outside the human person. It is applied knowledge. With the development of human language, the self-conscious mind (World 2) emerges and with it the autonomous world of the products of the human mind, World 3. (World 1 is the physical world of nature). In these later developments something new emerges which can interact with the lower levels by a process of downward causation. A picture emerges of a creative, expanding, evolving, indeterminate universe. Indeterminism, itself, lies somewhere between perfect chance and perfect determinism. Lastly in his rejection of holism, historicism and utopianism, Popper has eschewed the collective and replaced the responsible individual at the social centre of his openness. The struggle for rational openness needs the individual response, the individual initiative and mutual critical discussion. This means that piecemeal social engineering is the practical model for the reform of the open evolutionary society. Moltmann and Popper both envisage an evolutionary struggle towards truth: truth is but anticipation. The growth of truth leads to increased complexity, greater openness and eventual transcendence. These insights may, indeed, aid the dialogue between theology and science. / Thesis (Ph.D.)-University of Durban-Westville, 1992.

The study of the African Initiated Churches has become vital for the understanding of the rich variety of forms in which Christianity manifest itself on this continent. In 1950 nearly 80% of black South African Christians adhered to the established churches and only 12% to the African Initiated Churches. Presently it is about 52% and below 40% respectively. At the end of the century the African Initiated Churches will be the main Church Movement in South Africa as the so called mainline churches are fast becoming sidelined (Oosthuizen December 1992: i). The founder (Engenas Lekganyane 1885-1948) of the Zion Christian Church was an African, with roots in Africa. His church thus assimilated Christianity into the culture as espoused in this part of the continent. The church thus expresses Christianity in an African context. The leadership of the church has continued to be African, thereby entrenching the Africanness of the church. The membership of the Zion Christian Church is overwhelmingly African. The African features of the Zion Christian Church are therefore, not expressed through the structures that closely mirror traditional society, but rather through a polity that continues the hierarchical system inherited both from the traditional society and from the mother church namely the Apostolic Faith Mission, and modifies it by the addition of elements from the Methodist forms of government. It could be regarded as a mixed Western polity operating in a characteristically African way. since it is the Christian faith that the church wishes to communicate in African terms, the starting point is the source of the church's faith, I refer here to the Holy Scriptures, the foundation document of the church. African Christians are concerned to interpret essential Christian faith in authentic African language in the flux and turmoil of our time so that there may be genuine dialogue between Christian faith and African culture. It should be noted that by looking at the Gospel message from an African perspective, African Christians are not simply thinking about themselves but are attempting to make their contribution, to the universal Christian theology. / Theses (D.Th.)-University of Durban-Westville, April 1996.

Abstract not available. / Thesis (Ph.D.)-University of Durban-Westville, 2005.