In hierdie studie is die tema: ʼn Pastorale ondersoek na die inrigting van geestelike en emosionele herstel in kontemporêre modelle vir innerlike genesing. Die oogmerk is die uiteindelike formulering van vernuwende insigte en riglyne vir die pastorale begeleiding van emosioneel en geestelik verwonde persone vanuit ʼn innerlike genesingsperspektief. Osmer se pastoraal-teologiese metode word as vertrekpunt geneem en hiervolgens word daar onder die Normatiewe taak in hoofstuk 2 gefokus op sewe kontemporêre innerlike genesing modelle. Onder hierdie selfde afdeling word daar in hoofstuk 3 ʼn Skriftuurlike basis geformuleer vir die tema van innerlike genesing en word daar ook bepaal in watter mate beginsels vanuit die onderskeie innerlike genesingsmodelle wat ondersoek word, voldoen aan die eise van die Skrif. Onder die Interpreterende taak word daar in hoofstuk 4 gefokus op aanvullende riglyne vanuit die aangrensende wetenskappe met betrekking tot beginsels van innerlike genesing. Hier het onder andere geblyk dat diep onderdrukte emosionele pyn sekere liggaamlike probleme kan veroorsaak en ook die immuunsisteem onderdruk. Emosionele vryheid of gebondenheid word ook grootliks bepaal deur faktore soos disfunksionele gedragspatrone, traumatiese drome, die verlede te konfronteer, kompulsiewe gedrag te staak, vergifnis te bied/ontvang en op positiewe aspekte soos sterkpunte en prestasies van die verlede te fokus. Vanuit die Beskrywende empiriese taak in hoofstuk 5 word die resultate van drie gevallestudies aan die orde gestel. Tydens gebedsessies is daar telkens saam met die begeleidendes onder leiding van die Heilige Gees as’t ware ‘terug beweeg’ na die oorspronklike traumatiese situasies. Insiggewende waarnemings is gemaak ten opsigte van die begeleidendes se belewenisse van emosionele en geestelike genesing tydens hierdie sessies. Praktyk-teoretiese riglyne ten opsigte van die formulering van ʼn eie innerlike genesingsmodel kom aan die orde in hoofstuk 6 onder die Pragmatiese taak. Die model wat voorgestel word bestaan uit ses fases waarvan die gebedsessie die kern gedeelte vorm. / PhD (Pastoral Studies), North-West University, Potchefstroom Campus, 2015

In hierdie studie is die tema: ʼn Pastorale ondersoek na die inrigting van geestelike en emosionele herstel in kontemporêre modelle vir innerlike genesing. Die oogmerk is die uiteindelike formulering van vernuwende insigte en riglyne vir die pastorale begeleiding van emosioneel en geestelik verwonde persone vanuit ʼn innerlike genesingsperspektief. Osmer se pastoraal-teologiese metode word as vertrekpunt geneem en hiervolgens word daar onder die Normatiewe taak in hoofstuk 2 gefokus op sewe kontemporêre innerlike genesing modelle. Onder hierdie selfde afdeling word daar in hoofstuk 3 ʼn Skriftuurlike basis geformuleer vir die tema van innerlike genesing en word daar ook bepaal in watter mate beginsels vanuit die onderskeie innerlike genesingsmodelle wat ondersoek word, voldoen aan die eise van die Skrif. Onder die Interpreterende taak word daar in hoofstuk 4 gefokus op aanvullende riglyne vanuit die aangrensende wetenskappe met betrekking tot beginsels van innerlike genesing. Hier het onder andere geblyk dat diep onderdrukte emosionele pyn sekere liggaamlike probleme kan veroorsaak en ook die immuunsisteem onderdruk. Emosionele vryheid of gebondenheid word ook grootliks bepaal deur faktore soos disfunksionele gedragspatrone, traumatiese drome, die verlede te konfronteer, kompulsiewe gedrag te staak, vergifnis te bied/ontvang en op positiewe aspekte soos sterkpunte en prestasies van die verlede te fokus. Vanuit die Beskrywende empiriese taak in hoofstuk 5 word die resultate van drie gevallestudies aan die orde gestel. Tydens gebedsessies is daar telkens saam met die begeleidendes onder leiding van die Heilige Gees as’t ware ‘terug beweeg’ na die oorspronklike traumatiese situasies. Insiggewende waarnemings is gemaak ten opsigte van die begeleidendes se belewenisse van emosionele en geestelike genesing tydens hierdie sessies. Praktyk-teoretiese riglyne ten opsigte van die formulering van ʼn eie innerlike genesingsmodel kom aan die orde in hoofstuk 6 onder die Pragmatiese taak. Die model wat voorgestel word bestaan uit ses fases waarvan die gebedsessie die kern gedeelte vorm. / PhD (Pastoral Studies), North-West University, Potchefstroom Campus, 2015

According to this study, research indicates that there is not a lot of information surrounding the focus on prayer in church polity and therefore attention is lacking in this field during the training of office bearers and thus the content and composition of prayers leaves one untouched. The focus of this study is a theoretical approach to the place and content of prayer in church polity according to the practical ministry of prayer during three consecutive synods of the Reformed Churches in South Africa. The content of chapter one focuses on the idea that both Scripture and theological literature offer material to be integrated into a synthesis of what the ius constituendum imply and where to the practise as ius constitutum is measured with the purpose on an increased focus on prayer in church polity. Chapter two elaborates on the different aspects of prayer in conjunction with church polity in which the communal prayer of church leaders imposes certain requirements to the prayer leader in connection with the use of language, content and agenda that is embedded on the confession that Christ is the Head of and reigns over his Church. In the third chapter the focus is fixed on the four core elements of the church: unity, holiness, catholicity, apostolicity and the implication it has on prayer in the reformed church polity regarding more explicit intercession in prayer. The fourth chapter is an empirical examination of 121 prayers that was recorded during the 2003, 2006 and 2009 synods of the GKSA in accordance to the ius constituendum as discussed in chapters two and three summarised under twenty headings. The final chapter suggests corrections based on hermeneutical interaction between the ius constituendum and ius constitutum and resulting in improved formulated prayers that focus on the affairs of the agenda. Prayer ministry should not be left to the improvisation of the moment, but detail preparation should be done. Errors which were pointed out in this study, should thus be prevented. In church government, prayers should reflect the agenda in all prayer elements focusing on the kingdom of God from within the church with an outward spiral to the whole cosmos. / Thesis (Ph.D. (Church Polity))--North-West University, Potchefstroom Campus, 2011

According to this study, research indicates that there is not a lot of information surrounding the focus on prayer in church polity and therefore attention is lacking in this field during the training of office bearers and thus the content and composition of prayers leaves one untouched. The focus of this study is a theoretical approach to the place and content of prayer in church polity according to the practical ministry of prayer during three consecutive synods of the Reformed Churches in South Africa. The content of chapter one focuses on the idea that both Scripture and theological literature offer material to be integrated into a synthesis of what the ius constituendum imply and where to the practise as ius constitutum is measured with the purpose on an increased focus on prayer in church polity. Chapter two elaborates on the different aspects of prayer in conjunction with church polity in which the communal prayer of church leaders imposes certain requirements to the prayer leader in connection with the use of language, content and agenda that is embedded on the confession that Christ is the Head of and reigns over his Church. In the third chapter the focus is fixed on the four core elements of the church: unity, holiness, catholicity, apostolicity and the implication it has on prayer in the reformed church polity regarding more explicit intercession in prayer. The fourth chapter is an empirical examination of 121 prayers that was recorded during the 2003, 2006 and 2009 synods of the GKSA in accordance to the ius constituendum as discussed in chapters two and three summarised under twenty headings. The final chapter suggests corrections based on hermeneutical interaction between the ius constituendum and ius constitutum and resulting in improved formulated prayers that focus on the affairs of the agenda. Prayer ministry should not be left to the improvisation of the moment, but detail preparation should be done. Errors which were pointed out in this study, should thus be prevented. In church government, prayers should reflect the agenda in all prayer elements focusing on the kingdom of God from within the church with an outward spiral to the whole cosmos. / Thesis (Ph.D. (Church Polity))--North-West University, Potchefstroom Campus, 2011

The topic of this study is: The logic of faith: prayer as the link between rationality and experience in a study of Karl Rahner and John Calvin. The term ‘logic of faith’ refers to the correct way of reasoning about faith. Why do a study about the theology of Rahner? Firstly because Rahner is known as the theologian who emphasises a unity between theology and spirituality. In exploring Rahner’s theology, the question that does arise is: is Rahner a philosopher or a theologian? Rahner endeavours to question the logic of theology. In his philosophical, theological and spiritual works one discovers the ‘heart’ of modern man. Rahner connects the logic of faith with the everyday experience of man. This experience is his point of departure in presenting the case for Christianity. In relation to this, Rahner sees prayer as a common human experience and the key in discovering the unity between rationality and experience. Prayer implies experiencing God in ordinary everyday life. Through prayer the lost unity between God and man is restored. Although Rahner’s definition of experience may be vague and therefore subject to criticism, he gives a positive interpretation of the concept of experience in the sense of acceptance of the ‘self’. To him, the logic of faith is closely related to the acceptance of the ‘self’. Rahner’s view give rise to the following question: Does the truth of a theological statement present itself in experience or in faith only? This question is also put to the reformed tradition of which Calvin is a representative. Both Rahner and Calvin stress the unity between theology and spirituality. Knowing God and understanding man are inseparable concepts. Yet we a find an emphasis in Calvin’s theology, that we do not see in Rahner’s theology. Calvin accepts, unconditionally, the revelation of God in Jesus Christ as the source of faith. True understanding of human nature is dependant on God’s revelation in Scripture. To Calvin, the logic of faith goes against common human experience and rationality. We ask the question about the logic of faith; prayer directs us to the source of the answer: the Word of God. This is the truth that the reformers rediscovered. The logic of faith implies a living relationship with Jesus Christ through His Word and Spirit and prayer is the main exercise of this relationship. In this sense prayer is the Urakt of Christian ethics, the first step in becoming a disciple. This we see in Calvin’s exegesis of the Lord’s Prayer. The logic of faith and therefore faith itself become mysticism without God’s revelation through Scripture. This study concludes that prayer is a neglected theme in the reformed tradition. Rahner and Calvin give us a new appreciation for the logic of faith and prayer as an integral part thereof. / Thesis (DD (Dogmatics and Christian Ethics))--University of Pretoria, 2007. / Dogmatics and Christian Ethics / unrestricted