Morals are an important aspect in any society's functioning, and can be seen as a complex concept which consists of many facets. Morals can also be seen to be influenced by variety of different factors. The present study used case studies and successive approximation content analysis to explore the influence of Christian Belief on moral behaviour in fifteen adolescents. The research found that adolescents' moral behaviour could be influenced by Christian Belief as well as authority and peers. Certain adolescents had different views and understandings of morals. / Social Work / M.Diac. (Play Therapy)

Thesis (DTh)--Stellenbosch University, 2008. / ENGLISH ABSTRACT: In response to the declining interest and participation of youth in urban churches in Africa, with a specific focus on churches in Nairobi, this study investigates a missiologically related problem of ecclesial praxis that seems to ignore or fail to address the social needs of youth, particularly concerning the need to belong. The churches in Nairobi, as in other parts of Africa, have inherited ecclesial praxis that was shaped in the dualistic cultural context of the Western Enlightenment and the clerical paradigm of Christendom. This dualistic view of reality has dichotomised the understanding of the gospel by compartmentalising it into a spiritual sphere while failing to address the social and cultural dimensions of human life. Consequently, the church hermeneutically understands its primary mission as saving souls and meeting the spiritual needs of its members through the institution of clergy and laity. In order to address the problem, the study proposes the praxis of discipleship based on a community approach that correlates three integrated dimensions of mission (worship, fellowship, and intentional mission) with a community structure guided by specific urban context, cultural values and missional theology. This constitutes the thesis of this research study and also provides a methodological framework for organising the study. In the first chapter, discipleship is conceptualised in the comprehensive missional understanding of the church as missionary in its nature and calling, sent by Christ into the world for the redemption of the world. In that sense, the proposed discipleship community must be understood as missionary in nature. The second chapter focuses on understanding the urban context. It examines some of the urban features of Nairobi that could be typical of other African cities, like rapid urban growth, high proportion of youth in the population, housing problems, unemployment, increasing poverty, family disintegration, crime, violence and disease. In that context, the study assessed the church’s youth ministry by gathering primary empirical data through observation and personal interviews with youth pastors and leaders. The findings confirmed that most youth ministries are based on the clerical paradigm and are driven by programmes. Participation by youth has been found to be low in most churches. Many churches do not seem to address their real needs. Often the youth ministry is seen as a marginal ministry in the church. In response to understanding the community from an African cultural perspective, the study investigated the traditional African community on the basis of literature and by using the ancestral anamnesis (remembrance of ancestors) as the interpretative framework for analysis. In traditional African society, the community is understood as the heart of the culture, the stage where the whole of life is dramatised. Even those who live in modern urban contexts carry with them African community values which have their origin in the traditional African community. Some of the African community values were measured among the urban youth through a survey questionnaire; most of the young people regarded these as important in their lives (Chapter Five). Empirical findings have shown the validity of considering cultural factors in constructing any kind of model for community-based discipleship. The importance of community was also validated theologically and missiologically by demonstrating the normative praxis of discipleship through community structure in the life of the early church. Theologically, the early church understood itself as the community of Christ on the basis of the concept of koinonia, a fellowship based on common faith in Christ. Missiologically, the church perceived itself from its inception as a missionary community sent into the world to witness to the gospel. The research demonstrated that community was the means through which the normative praxis of discipleship formation was carried out in the early church. There was no sense of dichotomy between the spiritual and social dimensions of the gospel as it is normally understood in today’s church. The importance of community as a means for the formation of identity and character was demonstrated through this having been the cultural norm in traditional African society and the theological norm in the life and praxis of the early church. Through the empirical research, the study also confirmed the positive perception of community values among the urban youth. Based on the evidence that was gathered, the study confronts the church in Nairobi and elsewhere to examine its present praxis critically and consider approaching its youth ministry from a community perspective in response to the present missiological problem in youth ministry. In order to construct youth ministry on community foundation, the study suggests a model called the covenant model. It takes the form of a small group existing as a part of the local church but coming together specifically as a community guided by a discipleship covenant that integrates three missional dimensions. The group seeks to adapt in its specific urban context and integrate cultural values that complement the gospel. The covenant model assumes that the urban context is complex and diverse. It allows each group to develop its own shape and features, informed by its context, culture and tradition. It calls for diversity in cultural and contextual expression while maintaining unity as God’s people in Christ. The early church exemplified it in being one, holy, catholic and apostolic. / AFRIKAANSE OPSOMMING: In reaksie op die afname in belangstelling en inskakeling van die jeug in stedelike kerklike aktiwiteite in Afrika, toegespits op gemeentes in Nairobi, wil hierdie studie ’n missiologiesverwante probleem ondersoek. Die vraag is of die ekklesiologiese praksis daarin slaag om te beantwoord aan die die jeug se sosiale behoeftes en spesifiek die behoefte aan gemeenskap, om te behoort aan ‘n sosiale groep. Die kerke in Nairobi, soos in ander dele van Afrika, het ’n ekklesiologiese praksis geërf wat gevorm is aan die hand van die dualistiese kulturele konteks van die Westerse Verligting en die geestelike paradigma van die Christendom. Hierdie dualistiese uitkyk op die werklikheid het ’n tweeledige karakter aan die evangelie verleen. Aan die een kant is daar ’n spirituele sfeer, aan die ander kant word die sosiale en kulturele aspekte van menslike bestaan kwalik verdiskonteer. Gevolglik interpreteer die kerk haar primêre missie hermeneuties as synde die red van siele en die aanspreek van die spirituele behoeftes van haar lidmate met die gevolg dat lidmate leke bly en die kerk institusionaliseer. In ’n poging om hierdie probleem aan te spreek, stel die studie ’n praksis van dissipelskap gebaseer op ’n gemeenskapsgeoriënteerde benadering voor, waardeur drie geïntegreerde dimensies van gestuurdheid (aanbidding, gemeenskap van die heiliges en die bewuswording van gestuurdheid) aan die orde kom. Die gemeenskapsgeoriënteerde benadering se strukturele ontwikkeling word ontwikkel op grond van die ter sake konteks, kulturele waardes en missionale teologie. Dit vorm die basis waarop die navorsing van hierdie verhandeling gerig is, insluitend ’n metodologiese raamwerk vir die aanpak van hierdie studie. In die eerste hoofstuk word die begrip dissipelskap gedefinieer teen die agtergrond van ‘n omvattende missionale verstaan van die kerk as synde missionêr in haar aard en roeping. Christus het die totale verlossing van die wêreld in die oog en die kerk het daarin ‘n wesenlike rol. In dié sin word die dissipelskapsgemeenskap beskou as wesenlik missionêr. Die tweede hoofstuk fokus op die verstaan van die stedelike konteks. Daarin word tendense kenmerkend van Nairobi wat ook ten opsigte van ander Afrika-stede tipies kan wees, ondersoek. Voorbeelde hiervan is versnellende verstedeliking, pro-rata ’n hoë persentasie jong mense, behuisingsprobleme, werkloosheid, toenemende armoede, gesinsverbrokkeling, misdaad, geweld en siekte. Binne dié konteks en aan die hand van empiriese data verkry deur observasie en persoonlike onderhoude met jeugdiges, pastors en leiers, het die studie die kerk se jeugbediening ondersoek. Dit het aan die lig gebring dat die jeugbediening basies binne ‘n predikantskerkparadigma asook programgedrewe funksioneer. Deelname van jongmense in kerklike aktiwiteite is laag. Gemeentes spreek nie die jeug se basiese behoeftes aan nie. Die jeugediening skyn eerder ‘n terloopse bediening te wees. Ten einde gemeenskap vanuit ’n kulturele Afrika-perspektief te verstaan, is voorvaderlike anamnese (terugroeping in die herinnering) as interpretatiewe raamwerk in hierdie studie aangewend. Dit is gedoen op grond van ’n toepaslike literatuurstudie. Volgens die tradisionele Afrika-samelewing word die gemeenskap beskou as die hart van die kultuur, die plek waar die lewe sigself afspeel. Selfs diegene wat hulself in moderne voorstedelike omgewings bevind, dra die Afrika-gemeenskap se waardes wat hul oorsprong in die tradisionele Afrikagemeenskap het met hulle saam. Van hierdie waardes is geïdentifiseer deur vraelyste wat onder die voorstedelike jeug versprei is - die meeste van die jongmense het hierdie waardes hoog aangeskryf (Hoofstuk vyf). Empiriese bevindinge het getoon dat die inagneming van kulturele faktore noodsaaklik is vir die skep van ’n model vir ’n gemeenskapsgeoriënteerde dissipelskap. Die belangrike rol van die gemeenskap is ook teologies en missiologies gestaaf aan die hand van die normatiewe praksis van dissipelskap in die gemeenskapstruktuur van die vroeë kerk. Teologies het die vroeë kerk haarself beskou as die gemeenskap van Christus op grond van die begrip koinonia, ’n gemeenskap gebaseer op ‘n gedeelde geloof in Christus, Missiologies het die kerk haarself van die begin af ervaar as ’n missionêre gemeenskap wat in die wêreld ingestuur word om die evangelie uit te dra. Navorsing het getoon dat die normatiewe praksis van dissipelskap in die vroeë kerk binne gemeenskapsverbande uitgedra is. Daar was nie toe sprake van ’n tweeledigheid tussen die spirituele en sosiale dimensies van die evangelie soos dit vandag algemeen in die kerk voorkom nie. Die belangrike rol van die gemeenskap ten opsigte van vorming van die identiteit en karakter van sy lede is gedemonstreer deurdat dit die kulturele norm in tradisionele Afrika en die teologiese norm in die lewe en praksis van die vroeë kerk was. Deur empiriese navorsing is die positiewe gesindheid van die voorstedelike jeug aangaande die gemeenskapswaardes gestaaf. Op grond van bewyse versamel, konfronteer dié studie die kerk in Nairobi en elders om die heersende praksis krities te ondersoek en dit ernstig te oorweeg om in die lig van die heersende missiologiese probleem ten opsigte van die jeugbediening, dié bediening vanuit ’n gemeenskapsgeoriënteerde perspektief te benader. Ten einde die jeugbediening op ’n gemeenskapsbasis te vestig, stel hierdie studie ’n model bekend as die verbondsmodel voor. Dit kom daarop neer dat ’n kleingroep as deel van die plaaslike gemeente as ’n gemeenskap saamkom, saamgesnoer deur ‘n dissipelskapverbond wat die drie geïntegreerde missionale dimensies van die kerk se roeping verdiskonteer. Die groep streef daarna om aan te pas in hul bepaalde voorstedelike konteks en om kulturele waardes wat by die evangelie aansluit, in hul lewenswyse te integreer. Die verbondsmodel maak voorsiening vir die kompleksiteit en diversiteit van die voorstedelike konteks. Dit laat elke groep toe om ’n eiesoortigheid op grond van konteks, kultuur en tradisie te ontwikkel. Dit vereis diversiteit ten opsigte van kulturele en kontekstuele uitdrukking, terwyl die eenheid as God se mense in Christus gehandhaaf word. Dit is deur die vroeë kerk gedemonstreer in die funksionering as een, heilige, katolieke en apostoliese kerk.

The assumption of the current study is that ongoing church attendance is a foundational component of the quest for genuine discipleship in young people. Chapter 1 examines the problem of the exodus of youth from the church and defines the critical terms for this study. The research questions used to guide the study are introduced. The purpose of this study was to use Wesley Black's Lasting Faith Scale (LFS) to compare the lasting faith tendency of youth (reflected by their LFS scores) with what their youth ministers believed would be their groups' LFS scores. LFS responses were also evaluated for the effects on scores of the four domains of influence. Chapter 2 reviews existing literature pertinent to this study. The issues that have been explored are the biblical basis for church attendance, the period of adolescence, spiritual influences of adolescents and young adults, and youth ministry models proposed to better address the issue of genuine discipleship. Chapter 3 describes the process by which data for this study was gathered. All full-time youth ministers in Southern Baptist Convention churches in Kentucky and South Carolina were invited to participate in the LFS survey and to elicit the involvement of their students. Chapter 4 reports on the analysis of the data from the completed surveys. Results were analyzed concerning the significance on scores of the four domains of influence (discipleship and spiritual depth; family influence; mentoring and intergenerational influences; and peer influences). Youth ministers' scores (predictive of their students' scores) and student scores were compared. Finally, the effects of significant demographic items relating to students' family life and their identification with Jesus Christ were examined. The final chapter presents the researcher's conclusions based on the findings of this study. All four of the domains of influence had a strongly significant relationship with students' lasting faith tendency. Youth ministers scored significantly lower on the LFS than the students. The possible reasons for this variance are explored. The strong variance shown in student responses according to the significant demographic groupings are also examined. Based on the results of this research, applications are made for the practice of youth ministry in local churches. Suggestions for further research are offered. / This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from <a href="http://disexpress.umi.com/dxweb">http://disexpress.umi.com/dxweb</a> or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.

Part I. While births provide researchers with a natural dichotomy, fertility intentions are not inherently dichotomous. Intentions are predictions about the future and, as such, are couched in considerable uncertainty. Ignoring this uncertainty hides much of what could be learned from data on fertility intentions. This paper presents a model which allows analysis of the full range of intentions. After selecting a sample of women in the later stages of childbearing (women who intend less than two additional children) from the 1965 and 1970 National Fertility Studies, I show that: (1) substantial portions of women at this stage of the reproductive life cycle are indeed uncertain of their parity specific intention, (2) this uncertainty, like more firm intentions, varies by age and parity as my model predicts, and (3) there were significant shifts in the level of certainty between 1965 and 1970. Specifically, while intentions for third, fourth, and fifth births declined, more women "didn't know" if they intended to have another child or not. Among those not intending another child, more seemed uncertain of this intention in 1970 than did comparable women in 1965. In contrast, those intending another child seemed more certain in 1970. These changes in intentions and uncertainty suggest a need for caution in forecasting a decline in intended family size since this pool of uncertain women has the potential to increase the birth rate substantially. Part II. Adolescence brings into play forces which aid and hinder the intergenerational transmission of religious behavior. First, there is identification with parents and the inertia of childhood religious training. Secondly, a countervailing force is rebellious and assertive, and is aided by the American normative context of religious freedom. This analysis focuses on a net result of these forces--the correspondence between the prayerfulness of Catholic parents and their offspring in the period 1963 to 1974. Results indicate that parents strongly influence the frequency of their offspring's prayer. But the strength of the effect does vary significantly by the parent's sex, the adolescent's sex, and the nature of the parent's behavior (i.e. whether parents pray frequently, infrequently, or with moderate frequency). Over this period, however, there was great stability in the structure of religious socialization within the Catholic family. Observed marginal change indicates that the frequency of mothers' and daughters' prayer declined, and to a lesser extent, so did fathers' and sons' prayer. Importantly, the decline in adolescents' prayer does not indicate a lesser parental influence. Instead, parents seem less religious due, I argue, to the impact of the birth control encylical, Human Vitae. The adolescents' decline in prayer is evidence of an "echo" in the following generation. Part III. The modernization process and America's unique historical development caused changes in both the structure and function of American religion. The trend has been toward more individualized beliefs and "privatized" religious behaviors. The structure of this "privatized religion" seems capable of performing important functions in post-industrial society. Firm beliefs provide a sense of meaning and belonging in everyday life and allows answers to "ultimate questions". These beliefs can provide support in times of crisis. Finally, private religious behaviors can provide rewarding experiences in and of themselves. Using frequency of prayer as a measure of the intensity of "privatized" religious beliefs, I find that prayer is associated with greater happiness or psychological well-being. This effect is pervasive with respect to the respondent's sex and the Protestant-Catholic distinction. However, prayer most affects the happiness of those under 30 years of age and those over 50. This variation by age suggests that prayer is most important where institutional ties and support are weakest.

Morals are an important aspect in any society's functioning, and can be seen as a complex concept which consists of many facets. Morals can also be seen to be influenced by variety of different factors. The present study used case studies and successive approximation content analysis to explore the influence of Christian Belief on moral behaviour in fifteen adolescents. The research found that adolescents' moral behaviour could be influenced by Christian Belief as well as authority and peers. Certain adolescents had different views and understandings of morals. / Social Work / M.Diac. (Play Therapy)

Young people who are on the verge of maturity today have come of age during a period of rapid social change. The impact of such changes on personal values and attitudes raises the question as to whether these young people have lost formerly accepted social values, have retained them in part or whether they are in the process of discovering new ones... The purpose of this study is to analyze some prevailing attitudes toward the Church and some of its activities among college students. This analysis of attitudes toward the Church is part of a larger undertaking of the Virginia Agricultural Experiment Station which is studying country life trends in Virginia from 1900-1950. The Church section of the large study carries forward a bulletin published in 1929 / Master of Science

published_or_final_version / Social Work / Master / Master of Social Sciences

Text in Afrikaans / Summaries in both Afrikaans and English / Religiositeit is 'n antropiese ontisiteit en kinders word in 'n bepaalde geloof opgevoed. 'n Christelik-Protestantse perspektief van godsdiensopvoeding word aangebied. Die betrokke opvoedingsmoveerders en hul verhouding tot mekaar word bespreek. Ter aanduiding van wat jeugdige-wees wesenlik kinder-antropologiese kategoriee beskryf, is, word bepaalde gevolg deur 'n sinkroniese en 'n diakroniese perspektief van godsdienswording. Die hedendaagse jeugdige se leefwereld en gepaardgaande struikelblokke word bespreek. Die taak, die doel, asook relevante religieuse kriteria en essensies van opvoeding word bespreek. Die Afrikaanse Christen-Studentevereniging is een van die opvoedingsmoveerders betrokke by die godsdienswording van sommige jeugdiges. Die oorspronklike struktuur en benaderingswyse van die vereniging, asook die veranderde struktuur en benaderingswyse en die redes daarvoor, word beskryf. Die missie, toekomsvisie en modus operandi van die vereniging word deur hierdie veranderinge geraak. Omdat persone van verskillende denominasies by die vereniging mag aansluit, word 'n oorsig van dogma binne die Christelike geloof gegee, gevolg deur 'n bespreking van ideologies-religieusestrominge wat van belang mag wees. Die vereniging se confessio van 1988, 1992 en 1994 word vergelyk met die oog op die moontlike veranderinge rakende godsdiensopvoeding. 'n Evaluering is onderneem vanuit sowel die struktuurdenke as die sisteemdenke. Hierdie evaluering geskied op drie vlakke. Op die ontologiese vlak word gekyk of die vereniging rekening hou met sekere neaniagogies-antropologiese kategoriee. Op die terrein van die pedagogiese word die realisering van bepaalde opvoedingsessensies, van die verhoudings- en verloopstruktuur en van Protestants-Christelike geestelike volwassenheid as doel ge-evalueer. Die vereniging se bewustheid van sekere bepalende aspekte rakende godsdiensopvoeding, asook die bantering van sommige van die leefwereldprobleme word geevalueer. Die aktualiteit van die werksaamhede word vergelyk met 'n Amerikaanse jeugbedieningsmodel. Op teologiese gebied word moontlike ooreenkomste tussen verskillende Christelike belydenisse aangedui. 'n Christelike evaluering van die werksaamhede van die vereniging word onderneem. Godsdiensopvoeding gaan moontlik in die "nuwe" Suid-Afrika veranderinge ondergaan en daarom word 'n prospektiewe blik op die moontlike rol van die vereniging in die veranderde situasie gebied. / Religiosity is an anthropological onticity and children are educated in a specific religion. A Christian-Protestant viewpoint of religious education is presented. The educational motivators involved, as well as their inter-relatedness, are discussed. To indicate what it means to be a youth, certain childanthropological categories are described, followed by a synchronical and diachronical perspective of religious growth. The influence on the life-world of today's youth and related problems are discussed. The task, aim and relevant religious criteria and essences of education are discussed. The Afrikaanse Christen-studentevereniging is one of the educational motivators involved with certain youths. The orginal structure and attitude of the organisation, as well as the changes in its structure and attitude and the reasons for these changes are described. The organisation's mission and vision, as well as its methods, are affected by these changes. Because people from different denominations can become members of the organisation a cursory description of dogma within the context of the Christian religion is given, followed by a discussion on ideological religious mainstreams that may be of importance. The organisation's confessions of 1988, 1992 and 1994 are compared in view of the probable changes concerning religious education. An evaluation is done from both a structural thinking and systems thinking point of view. This evaluation is conducted on three levels: On an ontological level it is evaluated with regard to what extent the organisation is taking neaniagogical categories into account. on a pedagogical level the realisation of the pedagogical relationship and sequence structures and its essences as well as Christian-Protestant religious maturity as aim are evaluated. The organisation's awareness of certain determining aspects concerning religious education, as well as the handling of some of the lifeworld problems are evaluated. The actuality of the organisation's activities are compared to an American youth program model. On a theological level possible similarities between different Christian confessions are indicated. A Christian evaluation of the organisation's activities is also rendered. Since religious education may undergo certain changes in the new South Africa a prospective view is presented of the possible role the organisation may fulfil. / Education Studies / D.Ed.

Thesis (PhD)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: This research study focussed on the faith formation of youth between the ages of fourteen and seventeen years old. An empirical and theoretical investigation into the ecclesial, familial and societal influences on the faith formation of this age group within the Evangelical Bible Church of Southern Africa (EBCOSA) was conducted. The theoretical framework of practical theological interpretation aligned with four specific research tasks guided the researcher in stipulating the purpose of the research study under five core objectives. Empirical research was conducted by using interviews and focus groups as its core methodology. A contextual analysis of the EBCOSA positioned this denomination within a post-apartheid South African context. This analysis discusses the foundation and history of the EBCOSA as an evangelical denomination within the context of Christianity in South Africa during the periods of colonization, apartheid and post-apartheid. A brief reflection on the state of youth in South Africa provides an understanding of youth ministry within this denomination. The influence that The Evangelical Alliance Mission (TEAM) has had on the EBCOSA’s denominational structure, governance and theological framework is discussed with the intention of understanding how its youth ministry has developed over time and through different societal contexts into its present state. It is argued that this denomination has not taken the faith formation of its youth seriously. This is evidenced by the way in which youth ministry, along with its structures and leadership, has been neglected through lack of youth ministry foci in TEAM’s ministerial succession plan for this denomination. A theoretical investigation into the faith formation of youth between the ages of fourteen and seventeen years old serves as the nucleus of this research study. Key terms such as discipleship, spiritual growth and maturity and faith formation are explored. An understanding of faith as a process toward spiritual growth was selected as term most relevant to the EBCOSA context. The research findings of this study reveal that the youth of EBCOSA were self-motivated and involved within the life of the church in the past. Leadership positions were considered something prized and worth attaining. The present youth are less interested in church life and its leadership positions. The reality is that the EBCOSA’s problems have merged amidst a materialistic and compromising older generation. The church may be involved in the faith formation of its youth on an individual and local basis but this is not true on a corporate and national level. The participants of this study understand faith formation as the on-going and consistent process evidenced through a Christ-like lifestyle. This study confirmed the value that music, Scripture memorization, visitation and interaction around Scripture have on the faith formation of youth. Having relational support from peers, pastors, youth leaders and family; having an attitude that is open to the reality of trials; understanding the difference between owning their faith and adherence to church practice was revealed as contributing factors to youth faith formation. Peer pressure linked to low self-image and an inability to confide in parents; feeling rejected by the church and God and the reality that even Christian parents can hinder their faith by not being consistent in the way they live at home and at church were revealed as hindrance factors to youth faith formation. Christians who pretend had a louder voice than a non-Christian family. A practical theology on youth faith formation from an evangelical South African perspective in which a public practical theology addressing the daily concerns and issues of youth and missional approach to youth is proposed. / AFRIKAANSE OPSOMMING: Hierdie navorsingstudie fokus op die geloofsvorming van die jeug tussen die ouderdomme van veertien en sewentien jaar oud. ‘n Empiriese en teoretiese ondersoek is gedoen na die kerklike, familie en maatskaplike invloede op die geloofsvorming van hierdie ouderdomsgroep binne die Evangeliese Bybel Kerk van Suider-Afrika (EBCOSA). Die teoretiese raamwerk van praktiese teologiese interpretasie in lyn met vier spesifieke navorsingstake het die navorser gelei om die doel van die navorsingstudie onder vyf kern doelwitte te stipuleer. Empiriese navorsing is gedoen deur die gebruik van onderhoude en fokusgroepe as die hoof metodologie. ‘n Kontekstuele analise van die EBCOSA het hierdie denominasie binne 'n post-apartheid Suid-Afrikaanse konteks posisioneer. Hierdie analise ondersoek die grondslag en geskiedenis van die EBCOSA as 'n evangeliese denominasie binne die konteks van die Christelike geloof in Suid-Afrika gedurende die tydperk van kolonisasie, apartheid en post-apartheid. ‘n Kort refleksie oor die stand van die jeug in Suid-Afrika bied 'n verstaan van die jeugbediening binne hierdie denominasie. Die invloed wat die Evangeliese Alliansie Mission (TEAM) op die EBCOSA se kerklike struktuur, bestuur en teologiese raamwerk gehad het, is bespreek met die doel om te verstaan hoe die jeugbediening met verloop van tyd en deur verskillende sosiale kontekste tot sy huidige toestand ontwikkel het. Daar word argumenteer dat hierdie kerk nie die geloofsvorming van sy jeug ernstig opgeneem het nie. Dit word bewys deur die manier waarop jeugbediening, saam met sy strukture en leierskap, verwaarloos is deur 'n gebrek van jeugbediening fokuspunte in TEAM se bedienings opvolgingsplan vir hierdie denominasie. ‘n Teoretiese ondersoek na die geloofsvorming van die jeug tussen die ouderdomme van veertien en sewentien dien as die kern van hierdie navorsing. Sleutelterme soos dissipelskap, geestelike groei en volwassenheid en geloofsvorming word ondersoek. ‘n Verstaan van geloof as 'n proses in die rigting van geestelike groei is gekies as die meeste relevant vir die EBCOSA konteks. Die bevindinge van hierdie studie toon dat die jeug van EBCOSA voorheen self-gemotiveerd en betrokke in die lewe van die kerk was. Leierskap posisies was beskou as iets om na te streef en die moeite werd om te bereik. Die huidige jeug is minder geïnteresseerd in die lewe van die kerk en leierskap posisies. Die werklikheid is dat die EBCOSA se probleme saamgesmelt het te midde van 'n materialistiese en skikkende ouer geslag. Die kerk mag betrokke wees in die geloofsvorming van sy jeug op 'n individuele en plaaslike vlak, maar dit is nie waar op 'n korporatiewe en nasionale vlak nie. Die deelnemers van hierdie studie verstaan geloofsvorming as die deurlopende en volgehoue proses wat bewys word deur 'n Christus-tipe leefstyl. Hierdie studie het die waarde wat musiek, Skrif memorisering, besoeke en interaksie rondom die Skrif op die geloofsvorming van die jeug het bevestig. Om relasionele ondersteuning van die portuurgroep, pastore, jeugleiers en familie te hê; om 'n houding te hê wat oop is vir die werklikheid van beproewing; begrip van die verskil tussen die besit van hul geloof en die nakoming van kerklike praktyk is geopenbaar as bydraende faktore tot die jeug se geloofsvorming. Groepsdruk gekoppel aan ‘n lae selfbeeld en ‘n onvermoë om ouers in vertrou te kan neem; die gevoel van verwerping deur die kerk en God en die werklikheid dat selfs Christelike ouers hul geloof verhinder deur nie konsekwent te wees in die manier waarop hulle leef by die huis en die kerk nie is aan die lig gebring as hindernis faktore in die jeug se geloofsvorming. Christene wat voorgee het 'n harder stem as 'n nie-Christelike familie. ‘n Praktiese teologie op die geloofsvorming van die jeug van 'n evangeliese Suid-Afrikaanse perspektief waarin 'n openbare praktiese teologie die daaglikse bekommernisse en probleme van die jeug en missionale benadering tot die jeug aanspreek word voorgestel.

Text in Afrikaans / Summaries in both Afrikaans and English / Religiositeit is 'n antropiese ontisiteit en kinders word in 'n bepaalde geloof opgevoed. 'n Christelik-Protestantse perspektief van godsdiensopvoeding word aangebied. Die betrokke opvoedingsmoveerders en hul verhouding tot mekaar word bespreek. Ter aanduiding van wat jeugdige-wees wesenlik kinder-antropologiese kategoriee beskryf, is, word bepaalde gevolg deur 'n sinkroniese en 'n diakroniese perspektief van godsdienswording. Die hedendaagse jeugdige se leefwereld en gepaardgaande struikelblokke word bespreek. Die taak, die doel, asook relevante religieuse kriteria en essensies van opvoeding word bespreek. Die Afrikaanse Christen-Studentevereniging is een van die opvoedingsmoveerders betrokke by die godsdienswording van sommige jeugdiges. Die oorspronklike struktuur en benaderingswyse van die vereniging, asook die veranderde struktuur en benaderingswyse en die redes daarvoor, word beskryf. Die missie, toekomsvisie en modus operandi van die vereniging word deur hierdie veranderinge geraak. Omdat persone van verskillende denominasies by die vereniging mag aansluit, word 'n oorsig van dogma binne die Christelike geloof gegee, gevolg deur 'n bespreking van ideologies-religieusestrominge wat van belang mag wees. Die vereniging se confessio van 1988, 1992 en 1994 word vergelyk met die oog op die moontlike veranderinge rakende godsdiensopvoeding. 'n Evaluering is onderneem vanuit sowel die struktuurdenke as die sisteemdenke. Hierdie evaluering geskied op drie vlakke. Op die ontologiese vlak word gekyk of die vereniging rekening hou met sekere neaniagogies-antropologiese kategoriee. Op die terrein van die pedagogiese word die realisering van bepaalde opvoedingsessensies, van die verhoudings- en verloopstruktuur en van Protestants-Christelike geestelike volwassenheid as doel ge-evalueer. Die vereniging se bewustheid van sekere bepalende aspekte rakende godsdiensopvoeding, asook die bantering van sommige van die leefwereldprobleme word geevalueer. Die aktualiteit van die werksaamhede word vergelyk met 'n Amerikaanse jeugbedieningsmodel. Op teologiese gebied word moontlike ooreenkomste tussen verskillende Christelike belydenisse aangedui. 'n Christelike evaluering van die werksaamhede van die vereniging word onderneem. Godsdiensopvoeding gaan moontlik in die "nuwe" Suid-Afrika veranderinge ondergaan en daarom word 'n prospektiewe blik op die moontlike rol van die vereniging in die veranderde situasie gebied. / Religiosity is an anthropological onticity and children are educated in a specific religion. A Christian-Protestant viewpoint of religious education is presented. The educational motivators involved, as well as their inter-relatedness, are discussed. To indicate what it means to be a youth, certain childanthropological categories are described, followed by a synchronical and diachronical perspective of religious growth. The influence on the life-world of today's youth and related problems are discussed. The task, aim and relevant religious criteria and essences of education are discussed. The Afrikaanse Christen-studentevereniging is one of the educational motivators involved with certain youths. The orginal structure and attitude of the organisation, as well as the changes in its structure and attitude and the reasons for these changes are described. The organisation's mission and vision, as well as its methods, are affected by these changes. Because people from different denominations can become members of the organisation a cursory description of dogma within the context of the Christian religion is given, followed by a discussion on ideological religious mainstreams that may be of importance. The organisation's confessions of 1988, 1992 and 1994 are compared in view of the probable changes concerning religious education. An evaluation is done from both a structural thinking and systems thinking point of view. This evaluation is conducted on three levels: On an ontological level it is evaluated with regard to what extent the organisation is taking neaniagogical categories into account. on a pedagogical level the realisation of the pedagogical relationship and sequence structures and its essences as well as Christian-Protestant religious maturity as aim are evaluated. The organisation's awareness of certain determining aspects concerning religious education, as well as the handling of some of the lifeworld problems are evaluated. The actuality of the organisation's activities are compared to an American youth program model. On a theological level possible similarities between different Christian confessions are indicated. A Christian evaluation of the organisation's activities is also rendered. Since religious education may undergo certain changes in the new South Africa a prospective view is presented of the possible role the organisation may fulfil. / Education Studies / D.Ed.