This research is about practising friendship as a Christian in contemporary contexts. The thesis uses methods of practical theology, explained in the first chapter, to explore three practices that are important to many young adult Christians: Facebook, friendship and faith. In Chapter 2 we attend to descriptions of Facebook and friendship practices of young adult Christians based on qualitative research conducted through fieldwork. Models are developed to organize assumptions and values of the participants and provide a framework for analysis. In Chapter 3 the practices are placed in the context of wider social/cultural dimensions in order to recognize ways the young people involved in the fieldwork are following culture and where they are being counter-cultural. In Chapter 4 we view what are interpreted as value-laden practices alongside various theologies of friendship. In the fifth chapter the social/cultural aspects of friendship practices encounter and engage with the theological perspectives. The analysis is based on an understanding of the relationship between faith practices and the ‘wider culture' that has been established by the preceding chapters. The final stage of an initial iteration of the practical theology cycle is implementation of reformed practices, illustrated by examples and conclusions in Chapter 6. This application of the practical theology cycle raises consciousness of the need for connection of personal practices and becomes a catalyst for a continuous cycle of examining and reflecting on experiences, contexts, and faith perspectives. The theological voice of young adult Christians is heard and valued in realizing friendship as a means of fulfilling a call in Christ.

The present research has been undertaken within a narrative approach which is based on social constructionism. For the purposes of fostering more effective communication between science and theology, I also adopt the postfoundationalist way of thinking which was suggested by Van Huyssteen. I made use of the seven movements that were proposed by J C Müller to present the research undertaken with four young adult Christians. Korea is a multi-religious society in which various religions coexist, such as Buddhism, Confucianism, Shamanism, Christianity and several new religions. In the religious background of Korea, people are free to choose their religion, but sometimes their religious freedom has been limited by the patriarchal family system. In particular, young adult Christians who are in the period of emerging adulthood may face an even more difficult situation when they practise a different religion from that of their family. They are still under the strong influence of their parents emotionally and financially, but they want to be adults with their own independent identity. Moreover, Korean social prejudice against Christianity causes the young adult Christians much difficulty in maintaining their faith life comfortably. In order to listen to their stories regarding their faith life, I selected four young adult Christians who have non-Christian family members in their household, who are unmarried, and are therefore still dependent on their parents. With the co-researchers, individual interview sessions and group interview sessions were held, and a web-activity devised in which their stories were told and developed in collaboration with various disciplines that were influencing their discourses within the stories. They were experiencing tensions with their non-Christian family members in maintaining their Christian faith life and were feeling powerless in the relationship with them. Furthermore, in their relationship with other Christians in the church the co-researchers complained about the lack of understanding, regarding their specific family background, shown by those believers who do have Christian relatives in their household. The narrative research process allowed the co-researchers to interpret their difficult stories and to think through the meanings of these and their effect. In this manner, they could reinterpret their painful stories and uncover new meanings that might assist them to be more satisfied in the future. Having discovered new meanings for their painful stories, the co-researchers are not powerless people any longer; instead, they are active people who are dreaming for, or envisioning, a better future with their non-Christian family. / Thesis (PhD)--University of Pretoria, 2008. / Practical Theology / unrestricted