Summaries in Afrikaans and English / This research has shown that young people of different cultural groups have had and still have limited contact due to the history of our country. This contributed to the fact that there were, and still are, very few opportunities to build relationships. An introductory chapter in which the research methodology is explained, is followed by a discussion utilizing recent literature, of the question how the building of relationships can take place within the context of a diverse youth ministry (chapter 2). It became clear that the church, in its ministry to diverse youth groups, should create opportunities where the quality of relationships can be enhanced. In the research it was found that experiential learning activities, such as initiative activities, could have a positive influence on interpersonal skills in intercultural relationships (chapters 3 and 4). In chapter 5, firstly, certain conclusions were drawn. Secondly, recommendations were made and guidelines formulated regarding the building of relationships in the ministry to diverse youth groups. / Die navorsing vir hierdie studie het getoon dat jeugdiges van verskillende kultuurgroepe vanwee ons land se geskiedenis beperkte kontak gehad het en nog steeds het. Dit het meegebring dat geleenthede om verhoudinge te bou min was en steeds is. Na 'n inleidende hoofstuk waarin die navorsingsmetodologie uiteengesit word, volg 'n bespreking, aan die hand van resente literatuur oor die vraag hoe verhoudingsbou kan plaasvind in 'n diverse jeugbedieningkonteks (hoofstuk 2). Daaruit het dit duidelik geword dat die kerk in sy bediening aan diverse jeuggroepe geleenthede behoort te skep waartydens die kwaliteit van verhoudinge verbeter kan word. Die navorsing het bevind dat ervaringsleeraktiwiteite, byvoorbeeld inisiatiefaktiwiteite, 'n positiewe invloed kan he op interpersoonlike vaardighede in interkulturele verhoudinge (hoofstukke 3 en 4). In hoofstuk 5 is eerstens bepaalde gevolgtrekkings gemaak. Tweedens is aanbevelings gedoen en riglyne geformuleer met die oog op verhoudingsbou in die bediening aan diverse jeuggroepe. / Social Work / M. Diac. (Youth Work)

Text in Afrikaans / Jeugbediening in die meeste hoofstroom kerke vertoon die volgende: Dit is program- en tradisie-gedrewe. Daar is nie 'n doelgedrewe plan en -strategie te bespeur nie. Die fokus val op die instandhouding van die jeuggroep, programme en aktiwiteite. Die potensiele teikengroepe, hul vlakke van geloofsverbintenis en hulle behoeftes word nie na behore ge!dentifiseer nie. 'n Doelgedrewe jeugbediening-strategie kan 'n moontlike oplossing vrr bogenoemde probleme wees. Dit moet veral aan die volgende aandag skenk: Fokus op 'n duidelike doelstelling, op jongmense se behoeftes en op 'n doelgedrewe benadering. Daar moet veral 'n spesifieke sty/ of benadering wees waarmee die jeugbediening aangepak word, naamlik 'n intergeneratiewe strategie. Die gemeente as geloofsgemeenskap en as lewenslange versorgingstruktuur behoort die konteks te wees waarbinne die jeugbediening plaasvind. 'n Programbeplanningsproses sal verhoed dat die beplanning lukraak en oorhaastig gedoen word. Verder sal dit die gevaar van programme wat net aanmekaar geryg word, tee werk. / Youth ministry m most mainstream churches is characterised by the following: It is program- and tradition-driven. No purpose-driven plan and -strategy are visible. The focus is on maintaining the youth group, programs and activities. The potential target groups, their levels of faith commitment and their needs are not identified properly. A purpose-driven youth ministry strategy may be a possible solution to the above-mentioned problems. It should especially give attention to the following: Focus on a clear purpose statement, on young people's needs and on a purpose-driven approach. In particular, there should be a 5pesific style or approach with which youth ministry is launched, namely an intergenerational strategy. The congregation as a community of faith and as a lifelong care structure should be the context within youth ministry occurs. A program planning process will prevent the planning to be done haphazardly and impetuously. / Philosophy, Practical & Systematic Theology / M.Diac. (Jeugwerk)

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.

Thesis (MTh (Practical Theology and Missiology))--University of Stellenbosch, 2005. / In this thesis I evaluate missiologically the research tools which aim to gather relevant data about missionary identity in a post-colonial youth ministry. I follow the model of doing theology called the pastoral cycle of Holland and Henriot (1983) modified for the Southern African situation. This model integrates praxis, hermeneutics and theological reflection as an ongoing process in the life of faith communities (Cochrane, De Gruchy & Petersen 1991:13). In Chapter 1, as an introduction I describe my faith commitments, participation in the mission praxis and the background of the study. In line with the qualitative nature of this study, I do not state any hypotheses, but work with a research question: How can current measuring instruments be evaluated so that they are appropriate or can be modified to gather relevant data on how a youth ministry within a post-colonial faith community regards itself in terms of its particular mission of God?

Thesis (MTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: The family as an indispensable social institution meant to serve as the first place of socialization, nurture and spiritual training ground for young people is disintegrating. The signs for disintegrating family life are evident and supported by statistics of high rates of divorce, domestic abuse and violence, juvenile delinquency caused by a lack of genuine nurturing of youth and unresolved family conflicts between husband and wife as well as between parents and children. This has become a global issue. This study therefore investigates the challenges of disintegrating family life to youth ministry from a global perspective by studying materials on global families and youth ministry. The aim of the study is to gain a conceptual understanding of the family, to identify the challenges contemporary families are currently facing, and to find ways in which youth ministry, with the help of young people, can respond to the challenges posed by disintegrating family life to their lives and thereby contribute to the reintegration of their present families while laying a good foundation for their future family for the glory of God and benefit of humanity. Since the family and youth are inseparable, the research studies the context of the disintegrating family, identifies causes and consequences of disintegrating family life as well as the challenges posed by disintegrating family life for youth ministry. Osmer‟s four practical theology questions are used to design this study. These are: what is going on, why is this going on, what ought to be going on, and how might we respond In light of the increase in family disintegration, the main research question is: What are the challenges of disintegrating family life to Youth Ministry? The aims of youth ministry are taken as the norm and these are: effective evangelism; comprehensive education that includes Christian education; financial education; health education; marriage and family life education, as well as pastoral care. The study argues that young people converted to Christ, taught and exposed to pastoral care can be active agents of change in their immediate and future family and thus becomes active agents of change in society. However, with millions of orphans, youth in refugee camps, children affected by divorce, and youth in child-headed families, can youth workers cope with the present and future challenges of disintegrating family life to youth ministry? The study proposed the God-bearing, relational and family-based-youth-ministry approach because the three approaches are deemed to be the most appropriate to enable youth ministry to deal with the challenges. Marriage and family life education is highly recommended as a prerequisite for contemporary evangelised and educated young people. This is to serve, firstly, as a reactive measure to help their immediate disintegrating family and secondly, to serve as a proactive measure to lay a solid foundation for the future family of contemporary youth. This, I hope, will be used by God to help curtail the vicious cycle of the disintegrating family life phenomenon and also bring relief to troubled youths, family and society. / AFRIKAANSE OPSOMMING: Die familie as `n noodsaaklike sosiale instelling wat bedoel is om te dien as die eerste plek van sosialisering, versorging en spirituele opleidingsgrond vir jongmense, is besig om te verbrokkel. Verbrokkelende familielewe is duidelik sigbaar en die tekens word bevestig deur statistieke van hoë syfers in egskeidings, huishoudelike mishandeling en geweld en jeugmisdadigheid wat veroorsaak word deur `n gebrek aan werklike versorging van jeugdiges en onopgeloste familie konflik tussen man en vrou, asook tussen ouers en kinders. Hierdie situasie het `n globale een geword. Die studie ondersoek om hierdie redes die uitdagings van verbrokkelende familielewe op jeugbediening vanuit `n globale perspektief deur bronne te bestudeer van globale families en jeugbediening. Die doel van die studie is dus om `n konseptuele verstaan van die familie te bekom, om die eise wat hedendaagse families ondervind te identifiseer, en om maniere te vind waardeur jeugbediening, met die hulp van jongmense, die uitdaging van verbrokkelende familielewe kan aanspreek. Sodoende kan jeugbediening bydra tot die herintegrasie van huidige families, en terselfdertyd `n goeie fondasie lê vir toekomstige families vir die glorie van God en tot voordeel van die mensdom. Aangesien die familie en jeug onskeibaar is, bestudeer hierdie navorsing die konteks van die verbrokkelende familie, identifiseer oorsake en gevolge van verbrokkelende familielewe, asook die uitdagings wat dit bied vir jeugbediening. Osmer se vier praktiese teologie vrae is gebruik in die studie-ontwerp. Dit behels: wat gaan aan, hoekom gaan dit aan, wat moet aangaan en hoe gaan ons reageer. In die lig van die styging in familieverbrokkeling, is die hoof navorsingsvraag: Wat is die uitdagings van die verbrokkelende gesinslewe op jeugbediening? Die doel van jeugbediening word geneem as die norm en dit behels: effektiewe evangelisasie, omvattende opleiding wat insluit Christelike opleiding, finansiële opleiding, gesondheidsopleiding, huweliks- en familielewe opleiding, sowel as pastorale sorg. Die studie argumenteer dat jongmense wat bekeer is tot Christus, en opgelei en blootgestel is aan pastorale sorg, aktiewe agente van verandering kan wees in hulle onmiddelike en toekomstige families en daardeur aktiewe agente van verandering in die samelewing kan word. Tog is daar miljoene weeskinders, jongmense in vlugtelingskampe, kinders wat geaffekteer is deur egskeidings, en kinders in huise wat deur kinders self beman word. Die vraag is – kan jeugwerkers die huidige en toekomstige uitdagings wat familieverbrokkeling op jeugbediening plaas hanteer? Die studie stel twee benaderings voor wat die meeste geskik is om jeugbediening in staat te stel om die probleem te hanteer, naamlik die God-draer en die familie-gebaseerde jeugbediening benaderings. Opleiding in die huwelik en familielewe word voorgestel as voorvereistes vir hedendaagse ge-evangeliseerde en opgeleide jongmense om sodoende eerstens te dien as `n reaktiewe maatreël om hulle onmiddelike verbrokkelende familie te help, en tweedens, om te dien as `n proaktiewe maatreël om `n soliede grondslag te lê vir die toekomstige families van hedendaagse jeug en die samelewing. Hierdeur kan die fenomeen van verbrokkelende familielewe beperk word.

Thesis (MA (Sociology and Social Anthropology))--University of Stellenbosch, 2009. / The rise in social disorder in South Africa over the last decade and a half has contributed to the increase of non-government organizations moving to the forefront of social problem prevention. Encounter, a new Pentecostal church in the Dwars River Valley served as a beacon of hope to many people. With the developments in the valley that resulted in vast social changes it can be described as an anchor in a sea of instability and uncertainty. At the same time, however, Encounter served as a wave that rocked the boat of the traditional and church-centered village of Pniel. Encounter presented alternative methods of social problem prevention and alleviation for its members. For the purpose of this study, I placed specific emphasis on the intangible, faith-based actions and strategies of Encounter. These intangible methods characteristic of spiritual organizations had a unique influence on the community regarding their perceptions of- and meanings attached to- social problems, social cooperation and social identity. At the same time, conversion and the alternative „access‟ to spirituality (prophecies, healing, demonology etc.) affected individual identities and in many ways led to their social empowerment. Finally, in this study, intangible spiritual interpretations were not only receptive and re-active phenomena, but could also take on the form of intervention and pro-action. Through the use of ritual, intangible beliefs were turned into weapons of warfare. Encounter created a space for the training and use of these „weapons‟. People gathered there to be trained, to observe and to use these weapons with the belief that it would result in immediate change in their lives and in their communities.

published_or_final_version / Social Work / Master / Master of Social Work

published_or_final_version / Social Work / Master / Master of Social Work

published_or_final_version / Social Work / Master / Master of Social Work

published_or_final_version / Social Work / Master / Master of Social Work