The study of pneumatology is important and necessary in theology, and also in the church. What Christians have to know and understand about it must be taught clearly. The nature and work of the Spirit of God should be mastered by every believer in Jesus Christ. In this way, wrong concepts and teachings can be rejected by the Christian way of life, in the church especially in Africa. It is very noticeable that Africans, in their traditional worldview are conscious of the existence of the Supreme Being, spirits, divinities, ancestral spirits and the spiritual world with its diversity. Africans, Christians and non-Christians believe that around them there are invisible spiritual beings and because of this consciousness they are haunted by the wish to discover what is really going on in the invisible world of the spiritual realm. Most Africans consider the existence of the ancestral spirits as a very important matter and they are in daily need to consult them about every event happening among them in their traditional context. In every event they believe there is always somebody, meaning a spirit, behind what is happening. A death or an accident cannot happen without having been caused by a spirit especially an ancestral spirit. The ancestral spirits are thought to be active in the lives of their living descendants on earth. Ancestral spirits are ambivalent in their relation with the living. They can bring good things to their descendants if they are well treated. They harm and molest them when they are angered by their descendants. The fact that Africans have been confronted with the Gospel has had an impact on the lives of Africans. We have to acknowledge that many things in the conduct of African culture have changed or are going to change in the practical lives of Africans. Although the Gospel has had an impact on the people in Africa, it is unfortunately observed that some Africans do not manifest real change. Christian Africans, despite this encounter with the Christian faith, usually revert to traditional practices in case of hardships like accident, incurable diseases and barrenness, for example. The context of religious pluralism which Africans are experiencing, presents an open door to syncretism. Traditional practices are seriously against the biblical teaching and practices. Christians in the church are found (many times) to be involved in these traditional practices where they fear the attacks of their ancestral spirits or the misfortunes by other spirits. The Spirit of God is active in the world and also in Africa. Christians have to rely on God and not on their ancestral spirits for the sustenance and support in different domains of life. The solution to this on-going attitude of Africans to the spirits can only come from the Word of God. It is absolutely important to continue with the proclamation of the Gospel to Africans. This proclamation of the Word of God must be taken seriously by the church and Christians in Africa. It is only the message from the Bible that can free Africans from their belief in the ancestral spiritual world. / PhD (Dogmatics), North-West University, Potchefstroom Campus, 2015

A triathlon can be described as the combination of the three athletic competencies swimming, cycling and running where each of the items is performed in a specific order and vary in distance. A triathlon is a very select sport that only attracts specific participants, seeing that constant training is necessary in order to improve fitness and skill in the three different disciplines. Being a triathlete involves a substantial amount of physical and psychological stress over several hours of continuous activity. Therefore the key aspects that drive this study are the following: * The uniqueness of triathlons and triathletes makes it important to research certain aspects such as: Who these participants are? Why they participate in triathlons? And why do they return to the event each year? * Currently most triathlon research is done in countries such as United States of America, Australia, Germany and Japan. There are also numerous studies done on triathletes, although most of these studies focus on physiological and medical aspects of these athletes. * To the best of the author’s knowledge no other study in South Africa has focused on profiling triathletes and gaining knowledge on what differentiates these participants from other endurance sport athletes. * As there is currently a deficiency of information regarding triathletes in South Africa it becomes imperative to research this market through market segmentation. With the latter in mind, the main purpose of this study was to apply market segmentation on triathletes that participate in Ironman South Africa, the only full-length Ironman held on the African continent. In order to achieve this goal a destination-based survey took place during the registration process of participants at The Boardwalk Convention Centre and Spa in Port Elizabeth. A total of 425 completed questionnaires were used in the study. An in-depth literature study was also done to review different aspects of triathlons and triathletes, including the unique nature of the sport and participants as well as analysing previous literature concerning the characteristics of triathletes. Literature also explored market segmentation and the different variables used to segment triathletes and other endurance sport athletes. From literature it became clear that motives to participate and frequency of participation could be useful in segmenting sport participants. These two variables were applied to Ironman South Africa in two separate articles. In Article 1 motives to participate was applied as a market segmentation variable. It was found that triathletes were motivated by seven motivational factors including: Challenge, Inner vie, Health and fitness, Intrinsic achievement and control, Event novelty, Group affiliation and socialisation and lastly, Respect and risk. Based on these motives three distinct clusters of triathlon participants were identified: Devotees, Enthusiasts and Aspirationals. The participants in each cluster showed statistical significant differences with regard to their motives, while age was the only variable with significant socio-demographic differences between the clusters. In Article 2, frequency of participation was used to segment Ironman South Africa participants. Significant differences were found between first time and repeat participants based on the variables: demographic, behaviour and motives to participate. Four segments were identified at Ironman South Africa based on the number of times they have previously participated in the event. The frequent flyer concept was applied which resulted in the dividing of the four participant segments into different loyalty segments. The segments were the Bronze, Silver, Gold and Platinum segment. Three marketing strategies were developed, firstly for the Bronze and Silver segments (these two segments shared similar characteristics), secondly for the Gold and Platinum segments also sharing corresponding characteristics and lastly, a marketing strategy to expand triathlons in South Africa. The information obtained from the two market segmentation variables led to an array of recommendations to attract and retain participants to Ironman South Africa events. Also recommendations focus on how to expand triathlon events in South Africa. Significant contributions were made to literature regarding the profile of the Ironman South Africa participants and how these triathletes compare to other endurance sport athlete. / MCom (Tourism Management), North-West University, Potchefstroom Campus, 2014

The Southern Africa Customs Union was first established in 1889 between the Cape of Good Hope and the Orange Free State. It has since undergone extensive change resulting in the current 2002 Agreement which includes an institutional framework. SACU’s member states comprise of Botswana, Lesotho, Namibia, South Africa and Swaziland. The Agreement thrives on the principle of free trade within the customs union and common external tariffs on goods entering the customs area. However, as an exception to free trade, article 25(1) of the 2002 Agreement recognises the right of a member state to prohibit the importation or exportation of any goods from its area. This may be done for economic, social, cultural or other reasons as may be agreed upon by the Council. However, article 25(3) prohibits the use of article 25(1) as a means to protect infant industries. As a further exception to free trade, article 26 of the 2002 Agreement recognises the right of all other member states, except South Africa, to protect their infant industries. The protection offered in this article is limited, because the definition of infant industry is not clear as to when the inception of such an industry must be. This causes problems with the application of article 26, especially where an industry was established, but only became operational after the expiry of eight years, or has been established for over eight years on a small scale and needs protection in order to enlarge and intensify its operations. Due to this shortfall, Namibia used its Import and Export Control Act 30 of 1994 to protect a key industry in Namibia, the poultry industry. However, according to article 25(3), this may be considered a violation, because Namibia has used its national legislation to protect an infant industry. The key finding of this study is that the protection of infant industries in SACU is not sufficient to cater for the economic needs of the member states. To this end, SACU must consider allowing national legislation to supplement and monitor infant industry protection in the member states’ areas. In addition, SACUs institutional framework, which is not fully operational at present, must be established to function fully, as this may help address some of the issues in SACU. / LLM (Import and Export Law), North-West University, Potchefstroom Campus, 2014

The main focus of this study is to determine if systems development methodologies are being utilised in the development of electronic learning systems in South Africa and if these methodologies are being applied effectively. Essentially this study can be viewed as exploratory research, utilising a conceptual research model to investigate the relationships between the constructs and measurements. Electronic learning, or e-learning, is being employed to educate millions of learners, students and employees around the world and it is a critical component of modern educational systems. E-learning systems, or learning management systems, as it is known in the field, sit at the heart of these educational systems and are used to systematically deliver on-line content and facilitate the learning experience around that content. There is still much confusion and misconceptions surrounding e-learning and learning management systems abound. This study will try and clarify some of these misconceptions. In e-learning systems, the effective use of information systems is especially relevant as it is used to educate the minds of the future. To ensure that e-learning systems of outstanding quality are being developed, it is therefore crucial that systems development methodologies are being used as they can have a significant impact on the development process. There is a dearth of empirical research available on the use and effectiveness of systems development methodologies in South Africa. This study aims, amongst other things to make a contribution to the availability of empirical results. By empirically evaluating the conceptual research model, utilising a survey as the main research method and statistically analysing the dataset, meaningful results were obtained. This study gave some insights into how learning management system procurement and development is being done in South Africa and revealed that the use of open-source systems currently exceeds the use of proprietary systems. The results of the research showed that systems development methodologies (e.g. Object-Oriented Analysis and Rapid Application Development) are being used effectively in the development of e-learning systems. Strong relationships exist between many of the systems development methodology factors identified (e.g. performance expectancy and the perceived support of the methodology) and the quality and productivity of the development process. This in turn has a strong influence on the impact systems development methodologies have on the quality of learning management systems. / MCom (Computer Science & Information Systems), North-West University, Potchefstroom Campus, 2014

Text in Afrikaans / Talle Christelike kerke in Suid- Afrika, onder meer die Nederduitsch Hervormde Kerk van Afrika, verkeer tans in 'n krisis. Die lidmaattalle toon 'n drasties dalende tendens, minder kinders word gedoop en minder Iidmate le belydenis van geloof af Hierdie krisis, asook die invloed van die postmodernisme op die hedendaagse mens, word aan die hand van die handelingswetenskaplike benadering ondersoek. Die gemeenteboumodel van Kenon L Callahan word gebruik, en daar word gevra tot watter mate hierdie model op die Nederduitsch Hervormde Kerk van Afrika toegepas kan word. Wat sal die prakties- teologiese implikasies daarvan op die gemeenskap van gelowiges in die Nederduitsch Hervormde Kerk van Afrika wees? Die resultaat van die studie is dat die Nederduitsch Hervormde Kerk van Afrika wel met vrug gebruik kan maak van Callahan se model, met inagneming van die kerk se bestaande struktuur, tradisie en geskiedenis. In die toepassing van die model sal daar nuwe, ongekende eise aan die kerk gestel word. / Numerous christian churches in South Africa, including the Dutch Reformed Church of Africa is currently experiencing a crisis. Membership is declining, less children are baptised While new and unknown demands will be made on the church, new and exciting opportunities will also be met each year, and less members are confirmed. This crisis, together with the influence of the post- modernism, is explored using an operational science approach, and a possible solution to this problem is sought. The church growth model ofK.L. Callahan is used to facilitate this research. The applicability of this model to the Dutch Reformed Church of Africa is explored, together with the practical theological implications thereof on the holy community. The result of the study is that the Dutch Reformed Church of Africa can apply Callahan' s model to great affect, while cognisance should be taken of the church's own structure, tradition and history. / Practical Theology / Th. M. (Practical Theology)

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: The introduction deals with the research proposal. The thesis is a practical-theological study dealing with human dignity and the missional vocation of the Gamtoosvalley Uniting Reformed Church in Southern-Africa. The research question asks: How do you guide members of a typical small, poor, rural congregation, caught in maintenance to discover human dignity in Christ and how are they transformed to focus missionally on God’s agenda for their community? Chapter 2 is a context-analysis where demographic information confirms poverty. The question is asked whether members can stay positive and develop hope for an alternative reality for themselves and their community. Chapter 3 is an identity analysis describing how the identity and culture of the congregation and its community was shaped in history. Chapter 4 outlines the present profile of the congregation. In this chapter the secret to hope and human dignity is described in what happened in the community when some members through the power of the Holy Spirit became missionally engaged. The fifth chapter is a literature study that outlines the theological theory about God as a Trinity that serves as a template for ecclesiology and anthropology. The chapter proves the importance of the imago Dei concept for human dignity and the importance of relationships. When people experience a living relationship with God and discover their vocation in and through Jesus Christ, human dignity is restored. Chapter 6 deals with transformation. It links to the missio Dei concept and describes a strategy for the transformation process. The last chapter focuses on leadership development for the pastor and church council and how they and the church members should be take on a missional journey. The conclusions confirm the hypothesis. When some of the members discovered a missional calling and experienced the powerful guidance of the Holy Spirit in their lives, they got involved in reaching out to “the stranger” in their midst. This led to the affirmation of their dignity and created hope for a new and better future. / AFRIKAANSE OPSOMMING: In die inleidende hoofstuk word die navorsingsvoorstel uiteengesit. Dit is ʼn prakties-teologiese studie wat handel oor die menswaardigheid en missionale roeping van die VGKSA Gamtoosvallei se lidmate. Die navorsingsvraag lui: Hoe begelei ʼn mens lidmate in ʼn tipiese plattelandse gemeente, wat in armoede en ʼn instandhoudingsbediening vasgevang is, om hul menswaardigheid in Christus te ontdek, en om die lidmate te transformeer na ʼn missionale gemeente wat fokus op God en sy agenda vir hulle en hul gemeenskap? Hoofstuk 2 is ʼn konteksanalise wat, uit die demografiese gegewens, die omvang van armoede in die omgewing toon. Die vraag wat gevra is: Kan lidmate in dié konteks werklik positief bly en hoop en nuwe lewe in die gemeente en die gemeenskap bring? Hoofstuk 3 is ʼn identiteitsanalise en toon watter omstandighede ʼn besondere rol in die vorming van die identiteit en kultuur van die VGK Gamtoosvallei gespeel het. Hoofstuk 4 belig die profiel van die gemeente in sy huidige konteks. Dié hoofstuk bring nuwe hoop wanneer dit fokus op lidmate wat hul menswaardigheid in Christus ontdek het en wat hul missionale roeping onder leiding van die Heilige Gees begin uitleef het. Hoofstuk 5 is ʼn literatuurstudie wat ʼn prakties-teologiese basisteorie uiteensit waarvolgens die navorser te werk gaan om te toon wie God is en hoe die Triniteit ʼn teologiese templaat vir die ekklesiologie en antropologie bied. Dié hoofstuk toon hoe die herstel van die imago Dei menswaardigheid herstel en hoe belangrik verhoudings is. Wanneer die mens in verhouding met God begin leef en sy missionale roeping in Christus begin uitleef, vind herstel van menswaardigheid vanself plaas. In Hoofstuk 6 gaan dit oor hoe die transformasie in die gemeente kan plaasvind. Dit vind aanknoping by die missio-Dei konsep en spel die strategie van transformasie uit. Hoofstuk 7 ondersoek die rol van die leierskapsontwikkeling van die predikant en kerk-raad, asook die gemeente, op die reis na missionale transformasie. Die gevolgtrekking bevestig die hipotese synde dat sommige lidmate hulle missionale roeping ontdek het en die kragtige werking van die Heilige Gees in hul midde ervaar het toe hulle, weg van hulself, op ander se nood gefokus het. Dit kan die sleutel bied tot die herontdekking van hoop en ʼn nuwe lewe.

Thesis (MTh)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: This study is about the missional challenge of the HIV/AIDS pandemic to the leadership of the Kwazakhele congregation in Port Elizabeth, South Africa. This undertaking should be dealt with from the premise of a practical theological point of view. In this context, the HIV/AIDS pandemic aggravates the plight of those in the community with the least resources, i.e. orphans and the destitute. Very limited resources, for example financial, psychological and spiritual, are available to them. This has severely impacted on the lives of South Africans across the country. And, this impact of HIV/AIDS is being felt at all levels of the society with its ever-increasing cases of infections, deaths, rejections, stigmatization, number of orphans and households headed by children. This social reality poses a burden on ministerial health budgets, thus a dilemma for health resources. Through her leadership, the Church, as an instrument and field for the Triune God‟s missional praxis, is called to respond and act upon this plight. In that sense, a clear understanding of the missional Church is central in this theological and practical undertaking. The Kwazakhele leadership's empowerment will enable them to lead the congregation in a faithful response to the HIV/AIDS pandemic while taking cognizance of appropriate theological reflections that relate to the Triune God's salvific work. In essence, the researcher intends to investigate how the congregation of the Kwazakhele Uniting Reformed Church of South Africa (URCSA) can combat and deal with HIV/AIDS in a compassionate Christian manner while taking cognizance of biblical imperatives. In that respect, the researcher has been engaged with interviews of families in the Kwazakhele congregation, members of whom had died of AIDS. The objective was to shed light on their experiences and to determine whether the Church is doing enough to support their members regarding this pandemic. Furthermore, this research also challenges the Kwazakhele congregation, in particular, whether she fulfills her calling, that is, crosses the boundaries to take care of the plight that the community faces regarding HIV/AIDS. In actual fact, the discernment of God's will is possible by a critical and sensitive leadership who should determine whether the congregation whom they serve is competent enough to deal with this HIV/AIDS pandemic, or not. This, indeed, challenges their Christian consciences. The researcher believes that the information and the resource material, as well as the institution to which he referred, will be of assistance to the Christian leadership of the Kwazakhele congregation and also the entire URCSA congregation at large. / AFRIKAANSE OPSOMMING: Die fokus van hierdie studie is die missionêre uitdaging van die MIV/VIGS pandemie aan die leierskap van die Kwazakhele gemeente in Port Elizabeth. Die studie word onderneem vanuit die gesigspunt van die Praktiese Teologie. Binne hierdie konteks, vererger die MIV/VIGS pandemie die lot van diegene in die gemeenskap met die minste bronne, naamlik die weeskinders en hulpbehoewendes. Baie min bronne (sielkundig, finansieel en spiritueel) is beskikbaar vir hulle. Die impak op die lewens van Suid-Afrikaners landswyd is drasties. Daar is toenemende sterftes, verwerping, stigmatisering en weeskinders, asook kinders aan die hoof van huishoudings. Hierdie maatskaplike werklikheid plaas groot druk op die nasionale gesondheidsbegroting. Die kerk, as instrument en lokus vir die missionêre praksis van die drieënige God, is geroepe om op te tree en hierdie haglike toedrag van sake aan te spreek deur haar leiers. 'n Duidelike verstaan van wat 'n missionêre kerk is, staan sentraal in hierdie teologiese en praktiese onderneming. Bemagtiging van die leierskap in die Kwazakhele gemeente sal hulle in staat stel om die gemeente te lei om getrou te wees aan hulle roeping om die MIV/VIGS pandemie aan te spreek. Terselfdertyd moet hulle ook bewus wees van toepaslike teologiese nadenke oor die drieënige God se ingrype om Sy reddened genade te laat realiseer. Die navorser poog dus om te ondersoek hoe die Kwazakhele Verenigende Gereformeerde Kerk (VGK) die MIV/VIGS pandemie kan teëwerk en daarmee op 'n barmhartige Christelike wyse kan handel, en voortdurend bewus wees van Bybelse imperatiewe in hierdie verband. Die navorser het ook onderhoude gevoer met familielede van persone wat as gevolg van VIGS gesterf het ten einde, aan die hand van hulle ondervindinge, vas te stel of die Kerk genoeg doen om lidmate te ondersteun ten tyde van hierdie pandemie. Hierdie navorsing is ook 'n uitdaging aan die Kwazakhele gemeente om te bepaal of sy haar roeping vervul, grense oorsteek, en omgee vir 'n gemeenskap in nood. Onderskeiding van God se wil is moontlik deur kritiese en sensitiewe leierskap wat moet bepaal of die gemeente, waarin hulle dien, in staat is om genoegsaam aandag aan die MIV/VIGS pandemie te skenk. Hierdie oefening daag hul Christelike gewete uit. Die navorser is van mening dat die inligting en navorsingsmateriaal, asook die instelling waarna verwys word, die Christelike leierskap van die Kwazakhele gemeente, sowel as hele VGKSA, van hulp kan wees.

Thesis (DTh (Systematic Theology and Ecclesiology))--University of Stellenbosch, 2010. / ENGLISH ABSTRACT: The Dutch Reformed Mission Church (DRMC) and the Dutch Reformed Church in Africa (DRCA) was established in 1881 and 1910 respectively. As pointed out in this study both these churches grew from the mission endeavours of the Dutch Reformed Church (DRC). In April 1994 the DRMC and the DRCA united in forming the Uniting Reformed Church in Southern Africa (URCSA). This church has as confessional base the Belgic Confession of Faith, the Canons of Dordt and the Heidelberg Catechism as well as the Belhar Confession. The church order of the URCSA is built on these Confessions and in particular on the Belhar Confession. In this study I argue that it was only after the unification of the mentioned churches that a history characterised by guardianship, subordination and semi-autonomy came to an end. However this may be the histories of the DRMC and the DRCA point out that, on a church juridical level, these churches where subordinate and to a large extent directly governed by the DRC. Here the model for the church planting as followed by the DRC will receive attention. By looking into the primary documents through which these churches were governed as well as the documents that formed the church orderly backbone of the mentioned churches in that, through their principles and stipulations, the DRMC and DRCA were organised internally, I attempt to evaluate these documents. These documents include the initial constitutions for the governance of the DRMC and the DRCA, the deeds of agreement between the regional synods of the DRC and the regional synods of the DRCA as well as the Deeds of Agreement between the DRC in South Africa (the Western and Southern Cape Synod of the DRC) the Synod of the DRMC, the first church orders of the DRMC and the DRCA and, to a lesser extent, the church order of the URCSA. Through their histories these churches were granted church juridical liberties. These liberties form the foundation for the initial development in the polity of these churches. The content of the abovementioned documents highlights these liberties as well as the effect it had on the theological identities of the DRMC and the DRCA. As the histories of these churches depict a strong strive towards reaching a position of ecclesial autonomy and the acknowledgment of their autonomy by the DRC, special attention is given to the concept and interpretation of ecclesial autonomy. In this regard I remark on the historical interpretation of ecclesial autonomy as it played out in the histories of the DRMC and the DRCA. Through the works of renowned Reformed theologians, I further look into historical interpretations of this theological principle, which is ecclesial autonomy. In doing this I attempt to formulate a specific understanding of ecclesial autonomy based on a particular interpretation of the Lordship of Christ. As outcome this interpretation shows towards the interdependant relation between churches. It can be argued that this impacts directly on the relation between the DRC, the DRMC and the DRCA, specifically in the ongoing processes of church re-unification. In a final turn in which I affirm vi the interdependent and interrelatedness between churches, I argue towards the building of a vulnerable ecclesiology which impacts directly on an understanding of ecclesial autonomy, the specific polity of a church, as well as on the structures embodied by a community of believers. Some of the tenets and convictions of Reformed church polity, as they are relevant to this study, are discussed in detail. In turn I use these principles in evaluating the church juridical position of the DRMC and the DRCA in the mentioned period. As such I point towards the strong deviations in Reformed church polity as it played out in the history of the churches within the family of Dutch Reformed Churches. In this regard I also point towards the interrelatedness of these churches within the broader social context of South(-ern) Africa. I argue that these unique deviations are to a large extent distinct from the ecclesial context of South(-ern) Africa. Concluding remarks are made in this regard. Through the unpacked notion of what is termed an ecclesiology of vulnerability, built on the interdependent relation between churches, I make brief suggestions regarding the ongoing process of church re-unification between the churches within the family of Dutch Reformed Churches. / AFRIKAANSE OPSOMMING: Die Nederduitse Gereformeerde Sendingkerk (NGSK) en die Nederduitse Gereformeerde Kerk in Afrika (NGKA) het onderskeidelik in 1881 en 1910 tot stand gekom. Soos wat hierdie studie uitwys, het beide hierdie kerke gegroei vanuit die sendingaktiwiteite van die Nederduitse Gereformeerde Kerk (NGK). In April 1994 het die NGSK en die NGKA verenig in die Verenigende Gereformeerde Kerk in Suider-Afrika (VGKSA). Hierdie kerk het as konfessionele basis die Nederlandse Geloofsbelydenis, die Dordtse Leerreëls, die Heidelbergse Kategismus sowel as die Belydenis van Belhar. Die kerkorde van die VGKSA is dan ook gebou op hierdie belydenisskrifte en dan in besonder op die Belydenis van Belhar. In hierdie studie redeneer ek dat dit eers ná die eenwording van die vermelde kerke was dat ’n geskiedenis gekenmerk deur voogdyskap, ondergeskiktheid en semi-outonomie agterweë gelaat is. Dit kan vermeld word dat die geskiedenis van die NGSK en die NGKA duidelik uitwys dat hierdie kerke, op ’n kerkregtelike vlak, ondergeskik was aan, en tot ’n groot mate regeer is deur die NGK. Die model vir die planting van kerke soos gevolg deur die NGK geniet in hierdie verband in die studie aandag. Verder het ek probeer om die inhoud van die primêre dokumente waardeur die NGSK en die NGKA regeer is, sowel as die dokumente wat as kerkordelike basis vir die interne organisering van hierdie kerke gebruik is, te evalueer. Die vermelde dokumentasie sluit in die oorspronklike Grondwette vir die regering van die NGSK en die NGKA, die Aktes van Ooreenkoms tussen die streeksinodes van die NGK en die streeksinodes van die NGKA sowel as die Aktes van Ooreenkoms tussen die NGK in Suid- Afrika (die sogenaamde Kaapse Kerk) en die sinode van die NGSK, die eerste kerkordes van die NGSK en die NGKA, en, tot ’n mindere mate ook die kerkorde van die VGKSA. Deur die verloop van die geskiedenis is daar sekere kerkregtelike vryhede aan die NGSK en die NGKA toegestaan. Hierdie vryhede vorm, myns insiens, die basis van die oorspronklike kerkregtelike ontwikkeling(-e) in die vermelde kerke. Die inhoud van die bovermelde dokumente wys juis hierdie vryhede uit sowel as die effek wat dit op die teologiese identiteite van die NGSK en die NGKA gehad het. Aangesien die geskiedenis van die NGSK en die NGKA ’n sterk strewe na kerklike outonomie en die erkenning van hierdie outonomie deur die NGK uitwys, word spesiale aandag gegee aan die bespreking van die konsep en interpretasie van kerklike outonomie. Die historiese begrip van hierdie term word verduidelik en spesifiek hoe dit uitgespeel het in die geskiedenis van die NGSK en die NGKA. Deur te verwys na die werke van welbekende Gereformeerde teoloë, word daar ook aandag gegee aan die historiese interpretasie van kerklike outonomie as teologiese beginsel. Daarvolgens probeer ek om ’n spesifieke begrip vir kerklike outonomie te formuleer. ’n Bepaalde interpretasie van Christus se heerskappy is hier as basis gebruik. As uitkoms dui hierdie geformuleerde interpretasie van kerklike outonomie op inter-afhanklike verhoudinge tussen kerke. Myns insiens impakteer dit direk op die verhouding tussen die NGK, die NGSK en die NGKA en hier spesifiek dan op die proses van kerklike hereniging tussen hierdie kerke. In ’n finale rondte gaan my argument oor die bou van wat genoem word ‘n kwesbare ekklesiologie. Hierdie argument is gebou op ‘n verstaan van kerklike outonomie wat wys op die inter-afhanklike verhouding tussen kerke. Myns insiens impakteer hierdie argument direk op ’n spesifieke begrip van kerklike outonomie, die spesifieke kerkreg wat uitspeel in ’n kerk, sowel as op die strukture wat beliggaam word in ’n gemeenskap van gelowiges. Van die oortuigings van die Gereformeerde Kerkreg komend vanuit ‘n spesifieke konteks, soos wat dit betrekking het op hierdie studie, word gedetailleerd bespreek. Ek het ook hierdie oortuigings gebruik om die kerkregtelike posisie van die NGSK en die NGKA in die vermelde periode te evalueer. In hierdie verband wys ek op hoe daar in die geskiedenis van hierdie kerke sterk afgewyk was van die Gereformeerde Kerkreg. Melding word in hierdie verband gemaak van die inter-afhanklikheid van hierdie kerke en die breër sosiale konteks van Suid(-er)-Afrika. Myns insiens is hierdie vermelde eiesoortige afwykings tot ’n groot mate uniek aan die kerklike konteks van Suid(-er)-Afrika. Slotopmerkings word in hierdie verband gemaak. Wanneer die konsep van ’n kwesbare ekklesiologie, gebou op ‘n verstaan van die inter-afhaklike verhouding tussen kerke, beskryf word, maak ek kort opmerkings rakende die aangegaande proses van kerkhereniging tussen die kerke binne die familie van NG Kerke.

Thesis (PhD)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: In this study, the researcher studied the Belhar Confession of the Uniting Reformed Church in Southern Africa (URCSA), which gained shape following the social injustices that resulted from the policy of apartheid. The researcher argues that the Belhar Confession, especially Article 4 of the said confession, forces URCSA to establish a Theology of Development within their structures. While URCSA‟s role (Dutch Reformed Mission Church and the Dutch Reformed Church in Africa pre-1994) during the apartheid era was that of resistance, the church‟s role in a post-apartheid South African context was supposed to change to reconstruction and assistance. But was this the case? The researcher compared the South African socio-economic context before and after apartheid, and judged whether or not the ANC‟s “better life for all” campaign of 1994 made a significant difference in the post-apartheid South Africa. Did the new constitution make a difference in terms of the socio-economic situation of the country? Did the ANC campaign honour their word and did it result in a better life for all? Although the researcher argued that certain areas did change and differences were achieved, the researcher is convinced that poverty in South Africa is still a real problem – in the country and the rest of the world. Based upon this judgment, the researcher is of the opinion that given the current socio-economic situation of the country, the Belhar Confession is now more than ever relevant and exactly therefore should be the basis and motivation for the church to serve and be involved in the fight against poverty in South Africa. This motivation for the church to be involved is also justified according to the Bible. Through this justification and Biblical cry the church is challenged to not only rely on welfare projects in their role as poverty combaters. Here the researcher uses the generation theories of David Korten as support to make it clear that although welfare projects (generation one/two modes of engagement) address the immediate needs of the poor, they do not however address the root of the real poverty problem. The researcher also proposed a third/fourth generation mode of involvement from the church to combat poverty through systemic and asset-based systems and influence policies at various levels of government to address the poverty problem. Yet, even a third/fourth generation approach would not be sufficient on its own. The researcher suggests that the church should simultaneously implement generations 1 to 4 modes of engagement in order to be able to play an active role. Nonetheless, the intriguing questions are, is the church not already doing all of this? What role does Badisa play in all of this? Don‟t local churches, presumably, hide behind Badisa as an answer in their own involvement in the fight against poverty? Even if the church is involved in various modes of engagement, is it Belhar Confession driven? The researcher is convinced that the church is forced to stay involved in the fight against poverty at all levels. The Belhar Confession is an ecclesial theological response to the poverty and injustice context of South Africa because of the theological content of the confession as well as the context in which it originated. The confession originated in a context of racial segregation, religious apartheid and the theological justification of apartheid as well as large scale socio-political and socio-economical wrongdoing. Currently, there is still widespread poverty and socio-economic injustice in South Africa that make the Confession of Belhar relevant. Therefore, URCSA cannot help but to be involved because a church that belongs to God and confesses a confession like Belhar is called to stand where God stands, amongst the poor. This means that the church must witness and act against injustice and against all the powerful who selfishly seek only their own interests. / AFRIKAANSE OPSOMMING: In hierdie studie bestudeer die navorser die Verenigende Gereformeerde Kerk in Suider-Afrika (VGKSA) se Belydenis van Belhar, wat beslag gekry het na aanleiding van die sosiale ongeregtighede wat die gevolg van die beleid van apartheid was. Die navorser argumenteer dat die Belydenis van Belhar, maar veral Artikel 4 van die genoemde belydenis, die VGKSA noop om ‟n Teologie van Ontwikkeling in die betrokke kerk te vestig. Waar die VGKSA in die apartheidsera (toe die Nederduitse Gereformeerde Sendingkerk en Nederduitse Gereformeerde Kerk in Afrika, onderskeidelik) se rol tydens die apartheidsera dié van weerstand was, moes die kerk se rol in ‟n post-apartheid Suid-Afrikaanse konteks na een van rekonstruksie en bystand verander. Is dit egter die geval? Die navorser vergelyk die Suid-Afrikaanse sosio-ekonomiese konteks voor en na die apartheidsbestel en oordeel of daar na aanleiding van die ANC se “better life for all” veldtog van 1994 ʼn wesenlike verskil in post-apartheid Suid-Afrika is. Het die nuwe grondwet ʼn verskil gemaak in terme van die sosio-ekonomiese situasie van die land? Het die ANC-veldtog hulle woord gestand gedoen en ʼn beter lewe vir almal tot gevolg gehad? Alhoewel daar op sekere gebiede veranderinge en verskille bewerkstellig is, is die navorser oortuig dat armoede in Suid-Afrika steeds ʼn wesenlike probleem in die land, maar selfs ook in die wêreld is. Op grond hiervan oordeel die navorser dat, gegewe die huidige sosio-ekonomiese situasie van die land, die Belydenis van Belhar stééds relevant is en dit juis as grondslag en as beweegrede vir die kerk moet dien vir daadwerklike betrokkenheid in die stryd teen armoede in Suid-Afrika. Hierdie motivering word ook Bybels geregverdig en die kerk word uitgedaag om nie net op welsynsprojekte staat te maak in hulle rol as armoedebestryders nie. Hier gebruik die navorser die generasieteorieë van David Korten ter ondersteuning en maak dit duidelik dat alhoewel welsynsprojekte (generasie een/twee modusse van betrokkenheid) die onmiddellike nood van armes aanspreek, dit nie die wortel van die kwaad aanspreek nie. Die navorser hou wel voor dat die kerk na die derde/vierde generasie modusse van betrokkenheid moet beweeg wat sistemiese en bategerigte stelsels vir die verligting van armoede tot gevolg het en beleide op verskeie regeringsvlakke moet aanspreek. Tog kan dit ook nie alleen gebeur nie. Die navorser stel voor dat die kerk tegelykertyd op generasie 1 tot 4 modusse van betrokkenheid moet fokus om sodoende ʼn daadwerklike rol te kan speel. Die vrae is egter: Doen die kerk dit nie reeds nie? Watter rol speel Badisa hierin? Skuil plaaslike gemeentes nie dalk agter Badisa as antwoord in hulle eie betrokkenheid tot die stryd teen armoede nie? Die navorser is oortuig dat die kerk, in alle gestaltes waarin sy haar bevind, genoodsaak word om betrokke te bly in die stryd teen armoede op alle vlakke. Die Belydenis van Belhar is ‟n kerklik-teologiese respons op die armoede en ongeregtigheidsituasie in Suid-Afrika vanweë die teologiese inhoud van die belydenis sowel as die konteks waarin dit ontstaan het. Die belydenis het sy ontstaan gehad in ‟n konteks van rassesegregasie, kerklike apartheid en die teologiese regverdiging van die apartheidsbeleid asook grootskaalse sosio-politieke/ekonomiese ongeregtigheid. Vandag heers daar steeds grootskaalse armoede en sosio-ekonomiese ongeregtigheid in Suid-Afrika wat die belydenis steeds relevant maak. Daarom kan die VGKSA nie anders nie, want ‟n kerk wat hierdie belydenis bely en ‟n kerk wat aan God behoort, is geroep om te staan waar God staan, saam met die armes. Dit hou in dat die kerk sal getuig teen onreg en teen alle magtiges wat uit selfsug slegs hulle eie belange sou soek al word ander daardeur benadeel.

Thesis (MPhil)--University of Stellenbosch, 2011. / ENGLISH ABSTRACT: This study discusses the role of the indigenous picturebook in South Africa and the positive aspects it holds with regards to developing a reading culture in this country. Specific focus is placed on postmodern picturebooks and it discusses why these types of books are more succesfulsuccessfulin teaching children to read than “traditional” picturebooks, and finally to promote a healthy reading culture. The main argument is that picturebooks occupy a void where different factors such as didactic and economic elements should be taken into consideration. The possible role picturebooks can play in the rehabilitation of the dying Nama language and culture is also considered as well as links between Nama and Afrikaans stories. HibridityHybridity theory is also taken into account and possibilities of merging Afrikaans and Nama to create a bilingual picturebook is also explored. The picturebook is also discussed as a form consisting of different factors.These factors include elements regarding narrative theory and semiotics. The premise of this discussion is based on Roland Barthes’ theory regarding the meaning of signs, namelysemiotics. Narrative theory is also taken into consideration with special reference to Perry Nodelman’s theory regarding the combination of narratology and semiotics in the dissection of picturebooks. In the conclusion it is discussed why it is very important for writers and illustrators to have a sound understanding of the theory regarding picturebooks in order to create quality picturebooks. The main theme in this study is that picturebooks are a perfect medium for children to learn how to read and develop their visual literacy. / AFRIKAANSE OPSOMMING: Hierdie studie bespreek die inheemse kinderprenteboek in Suid-Afrika en die bydrae wat dit kan lewer om hierdie land se agteruitgaande leeskultuur te stuit. Die postmoderne kinderprentboek word uit die oogpunt van 'n illustreerder bespreek deur klem te plaas op die positiewe bydrae wat hierdie tipe boeke tot 'n gemeenskap se leeskultuur kan lewer. Daar word hoofsaaklik geredeneer dat kinderprenteboeke in Suid–Afrika oor die algemeen 'n problematiese ruimte beset waar elemente soos die didaktiese invloed, die ekonomie en ook taal in ag geneem moet word. Hierdie verhandeling ondersoek ook die rol wat die inheemse kinderprenteboek kan speel in die behoud van die sterwende Nama gemeenskap se taal en kultuur, asook die verband tussen Afrikaans en Nama. Deur te kyk na hibriditeitsteorie word ook bepaalof Afrikaans en Nama suksesvol saam in 'n kinderprenteboek kan funksioneer. Die verskillende faktore wat tot die kinderprenteboek as 'n geheel bydra, word ook bespreek, naamlik narratief- en semiotiekteorie. Deur staat te maak op Roland Barthes se semiotiekteorie en Perry Nodelman se narratiefteorie word kinderprenteboeke as 'nkunsvorm bespreek. Die gevolgtrekking van hierdie studie bespreek waarom dit vir illustreerders en skrywers van kinderprenteboeke noodsaaklik is om te besef hoe kinderprenteboeke as 'n visuele teks funksioneer om sodoende'nkwaliteit produk vir kinders te kan skep. Die kinderprenteboek is 'nideale medium waarin kinders kan leer om teks en beeld bymekaar te bring.