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

Because of the inability to deal with traumatic and stressful situations it often happens that a person dissociates. These people then 'move out of the situation', so to speak. The dissociated person can be spiritually, emotionally and physically handicapped for life. In the long term it often results in depression, feelings of guilt, relationship problems, social maladjustment, as well as addiction to medication. Pastoral counselling to this person (as part of a multidisciplinary approach) often results in a decline of the symptoms and a normalisation of the person's situation. From the basis-theoretical research it became clear that throughout history God is present in a very prominent way in the life of the individual. Right from the very beginning at conception, until old age, He is intensely involved. God created man in His image but through sin this image was distorted. Because of His love for man, however, He fulfilled His promise of restoration and healing in and through Jesus Christ. It appears that knowledge regarding the phenomenon of dissociation dates back to as early as 400 BC. Research since the early 1990's onwards resulted in numerous publications, articles and books being written on the topic of dissociation. In thls study, emphasis was placed on a number of such relevant contributions. The specific characteristics of the dissociated person, practical guidelines for counselling hirnlher as proposed by psychology, as well as pastoral psychologists were discussed. It became evident that contributions and research in the field from a psychological perspective seem to be much more advanced compared to what has been done by theologians to date. For this reason it is imperative that pastoral counsellors become more acquainted with the theme of dissociation. With regard to methodology, the eclectic approach proved to be the best option. This will enable the pastoral counsellor in hidher guidance of the dissociated person to draw on the wealth and variety of contributions and perspectives fiom both the psychological and the theological domains. As a result of and flowing forth from the basis-theoretical and meta-theoretical perspectives, practice-theoretical guidelines were formulated according to which pastoral guidance can be provided to the dissociated person. Special emphasis was placed on a multidisciplinary approach where full recognition was given to the possible contributions by psychologists, psychiatrists, medical doctors and others. As part of the preparation for counselling the dissociated person, attention was given to the importance of prayer support. With regard to the counselling process itself, the following five phases appeared to be of significance: introductory prayers, consultation and discussion, prayer as part of the therapeutic process, the development of life skills, and spiritual growth after the therapeutic process. Because of the cultic and ritual abuse that some victims have been exposed to, it is possible that apart from fragmented sub-personalities, demonic influences may also be present. It is thus of extreme importance to distinguish between these two areas, and the counsellor must be well equipped with the necessary knowledge and experience to handle this complicated issue. From this study it became evident that there is a special need for pastoral guidance of the dissociated person by counsellors who are well acquainted with the complexities of this field. Scientific knowledge, together with a pastoral focus as well as total dependence upon the therapeutic power of the Holy Spirit, is indeed a 'winning recipe'. / Thesis (M.A. (Pastoral))--North-West University, Potchefstroom Campus, 2006.

Because of the inability to deal with traumatic and stressful situations it often happens that a person dissociates. These people then 'move out of the situation', so to speak. The dissociated person can be spiritually, emotionally and physically handicapped for life. In the long term it often results in depression, feelings of guilt, relationship problems, social maladjustment, as well as addiction to medication. Pastoral counselling to this person (as part of a multidisciplinary approach) often results in a decline of the symptoms and a normalisation of the person's situation. From the basis-theoretical research it became clear that throughout history God is present in a very prominent way in the life of the individual. Right from the very beginning at conception, until old age, He is intensely involved. God created man in His image but through sin this image was distorted. Because of His love for man, however, He fulfilled His promise of restoration and healing in and through Jesus Christ. It appears that knowledge regarding the phenomenon of dissociation dates back to as early as 400 BC. Research since the early 1990's onwards resulted in numerous publications, articles and books being written on the topic of dissociation. In thls study, emphasis was placed on a number of such relevant contributions. The specific characteristics of the dissociated person, practical guidelines for counselling hirnlher as proposed by psychology, as well as pastoral psychologists were discussed. It became evident that contributions and research in the field from a psychological perspective seem to be much more advanced compared to what has been done by theologians to date. For this reason it is imperative that pastoral counsellors become more acquainted with the theme of dissociation. With regard to methodology, the eclectic approach proved to be the best option. This will enable the pastoral counsellor in hidher guidance of the dissociated person to draw on the wealth and variety of contributions and perspectives fiom both the psychological and the theological domains. As a result of and flowing forth from the basis-theoretical and meta-theoretical perspectives, practice-theoretical guidelines were formulated according to which pastoral guidance can be provided to the dissociated person. Special emphasis was placed on a multidisciplinary approach where full recognition was given to the possible contributions by psychologists, psychiatrists, medical doctors and others. As part of the preparation for counselling the dissociated person, attention was given to the importance of prayer support. With regard to the counselling process itself, the following five phases appeared to be of significance: introductory prayers, consultation and discussion, prayer as part of the therapeutic process, the development of life skills, and spiritual growth after the therapeutic process. Because of the cultic and ritual abuse that some victims have been exposed to, it is possible that apart from fragmented sub-personalities, demonic influences may also be present. It is thus of extreme importance to distinguish between these two areas, and the counsellor must be well equipped with the necessary knowledge and experience to handle this complicated issue. From this study it became evident that there is a special need for pastoral guidance of the dissociated person by counsellors who are well acquainted with the complexities of this field. Scientific knowledge, together with a pastoral focus as well as total dependence upon the therapeutic power of the Holy Spirit, is indeed a 'winning recipe'. / Thesis (M.A. (Pastoral))--North-West University, Potchefstroom Campus, 2006.

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

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

Die doelwit met hierdie navorsing is die identifisering van die kernkapasiteite waaroor ʼn predikant as missionale leier binne ʼn hoofstroomgemeente moet beskik ten einde die gemeente suksesvol te kan begelei in die vorming van ʼn missionale gemeentekultuur en bedieningspraktyk. Die navorsing word gedoen binne die konteks van die groot paradigmatiese skuiwe in die missiologie sedert die middel van die vorige eeu, soos dit deur Leslie Newbigin geïnisieer, deur David Bosch aangevul en versterk, en deur die Gospel and Our Culture Network verder gevoer en uitgewerk word. Die missio Dei vorm die vertrekpunt vir ʼn missionale ekklesiologie. Sending is nie ʼn aktiwiteit van die kerk nie, maar die handeling van God Drie-enig. Die funksie van die kerk is deelname aan die missio Dei in die wêreld en ganse skepping. Missionale leierskap setel nie in ʼn individu of amp nie, maar ontvang sy gesag van God en is gegee aan die geloofsgemeenskap. Sodanige leierskap vervul ʼn funksie radikaal verskillend van die tradisionele of kontemporêre definisie van leierskap. Missionale leierskap is in wese geloofsonderskeidend en geloofsvormend van aard en vorm binne die geloofsgemeenskap die kennis, vaardighede, houdinge en gewoontes ten einde die geloofsgemeenskap individueel en korporatief te bemagtig vir die onderskeiding van en deelname aan die missio Dei binne die daaglikse konteks waarbinne God die gemeente roep, vorm en stuur. Vanuit die rol wat histories en ampshalwe aan die predikant in ʼn hoofstroomgemeente toegeken word, vervul die predikant ʼn sleutelfunksie ten einde die gemeente suksesvol te kan begelei in die proses van aanpassende verandering en missionale gemeentevorming. ʼn Kwalitatief empiriese ondersoek by gemeentes binne die Suider-Afrikaanse Vennootskap vir Gestuurde Gemeentes (SAVGG) ondersoek die kernkapasiteite wat vir die predikant as missionale leier nodig is. Die ondersoek onderskei vier verskillende rolle vir die predikant as missionale leier: die predikant as apostel of gestuurde; die predikant as teoloog en taalskepper; die predikant as fasiliteerder en begeleier van die proses van aanpassende kultuurverandering; en die predikant as geestelike begeleier en mentor. Die navorsing onderskei voorts die verskillende kapasiteite (kennis, vaardighede houdinge, en gewoontes) wat kernbelangrik is vir die predikant vir die vervulling van hierdie viervoudige rol op weg na missionale gemeentevorming. / Thesis (PhD)--University of Pretoria, 2014. / gm2014 / Science of Religion and Missiology / unrestricted

Summaries and keywords in English and Afrikaans / John Henry Newman maak in sy outobiografiese geskrifte 'n aantal belangrike verwysings na sy toewyding aan Johannes Chrysostomos. Is dit bloot 'n kwessie van vroomheid, of dui dit op 'n dieper verband met die punt dat Newman in sy eie teologiese begrip, geestelike insig en pastorale praktyk deur Chrysostomos beïnvloed word? Hierdie proefskrif poog om te toon dat die besonderse voorbereiding van Newman vir die lees van die Kerkvaders, en in besonder, sy omvattende begrip van Grieks, hom van jongs af tot 'n verdieping in die patristiese denke georiënteer het, 'n feit wat hoofsaaklik deur sy Briewe en Dagboeke getoon word. Die aanhaling van Chrysostomos as 'n teologiese gesag, in Newman se leerstellige geskrifte en in sy gepubliseerde prediking, word toenemend duidelik en demonstreer wat beskou kan word as teologiese eienskappe wat die twee teoloë gemeen het. In Newman se geestelike begeleiding, veral in sy geestelike bystand en begeleiding van vroue, blyk daar 'n korrelasie te wees met raad wat Chrysostomos in soortgelyke omstandighede gegee het. In hierdie studie word dit ondersoek in 'n vergelyking van die briewe van Chrysostomos aan Olympias, en die korrespondensie van Newman met Maria Giberne. Behalwe enkele teologiese ooreenkomste en invloede, eksplisiet sowel as implisiet, is daar bewyse dat Newman iemand baie soortgelyk aan homself in Chrysostomos gesien het: 'n diep teologiese denker wat as gevolg van sy prediking prominent geword het en aansienlike institusionele weerstand op 'n diep persoonlike manier weerstaan het, en ‘n aansienlike mate van verlies as gevolg van sy oortuiging gely het, en tog onbelemmerd in sy getrouheid aan wat hy as sy missie verstaan het, gebly het, as priester,teoloog, leraar en predikant. / John Henry Newman makes a number of significant references in his autobiographical writings to his devotion to John Chrysostom. Is this simply a matter of piety, or does it reveal a deeper connection to the point that Newman is influenced in his own theological understanding, spiritual insight, and pastoral practice by Chrysostom? This thesis attempts to demonstrate that Newman’s very particular preparation for reading the Fathers, and in particular, his comprehensive grasp of Greek, orientated him, from an early age, towards an immersion in Patristic thought, a fact largely demonstrated by his Letters and Diaries. Citation of Chrysostom as a theological authority, in Newman’s doctrinal writings, and in his published preaching, becomes increasingly evident, and demonstrates what might be considered theological characteristics the two theologians hold in common. In Newman’s spiritual direction, particularly in his spiritual accompaniment and guidance of women, there appears to be a correlation with advice given by Chrysostom in similar circumstances; in the present study this is treated in a comparison of the letters of Chrysostom to Olympias, and Newman’s correspondence with Maria Giberne. Beyond any theological similarities, and influences both explicit and implicit, there is evidence that Newman saw in Chrysostom someone very similar to himself: a profound theological thinker, who rose to prominence as a result of his preaching, and who met with serious institutional opposition expressed in a deeply personal way, suffered a considerable amount of loss as a result of holding to his convictions, and yet remained undeterred in his fidelity to what he understood to be his mission, as a priest, a theologian, a teacher and a pastor. / New Testament / D. Litt. et Phil. (Biblical Studies)

Text in Afrikaans / In this dissertation, different aspects of aChurch leadership" are examined from a Pentecostal perspective. The framework is composed of literature compiled over the past twenty years. Especially the relationship between Church Leadership and the working of the Holy Spirit comes under the searchlight. The Theological theory underlying the Church Leadership exponents as well that of the Pentecostal movement are developed and critically evaluated. The Pentecostal ideal is that church leadership will function as leadership within a church context under the guidance and "working of the Holy Spirit The Pentecostal movement emphasises that the working of the Holy Spirit is the criticalfactor determining the effectiveness of the church. In the literature en Church leadership, the main focus is placed on the key role of church leadership with specific reference to the functional aspects and skills that church leaders need to be effective. The implication of both the aforementioned points are discussed and compared as well as the possible implications for both are indicated. Systematic theological issues concerning the role of persons in specific offices in different church traditions are avoided. It is stated that in the literature on Church Leadership more emphasis should be placed in the Working of the Holy Spirit as the critical factor in church leadership. It is clear that there is not enough emphasis on the working of the Holy Spirit if taken into account the importance thereof for the church as a whole. An approach to church leadership as "spiritual leadership" could assist in future research on this matter. In chapter one the framework of this study is explained. Chapter two reflects on the development of the Pentecostal perspective and chapter three on the Church leadership perspective. The different topics, similarities, critical reflections, evaluations and recommendations are presented in the last chapter. / In hierdie proefskrif word daar vanuit 'n Pinksterperspektief 'n ondersoek gedoen na kerkleierskap. Die raamwerk is literatuur wat in die afgelope twintig jaar oor hierdie onderwerp na vore gekom het. Veral die verband wat aangebied word tussen kerkleierskap en die werking van die Heilige Gees, kom onder die soeklig. Die teologiese teoriee onderliggend aan die standpunte van die kerkleierskap-eksponente sowel as die van die Pinksterbeweging word ontwikkel en krities beoordeel. Die Pinksterideaal is dat kerkleierskap gekenmerk sal word as leierskap wat funksioneer onder die Ieiding en werking van die Heilige Gees. Die Pinksterbeweging beklemtoon dat die werking van die Heilige Gees die deurslaggewende faktor is vir die effektiewe werking en ontwikkeling van die kerk. In die literatuur oor kerkleierskap word daarenteen hoofsaaklik klem geplaas op die sleutelrol van kerkleierskap met spesifieke verwysing na die funksionele aspekte en vaardighede wat kerkleiers benodig met die oog op die uitbouing van die kerk. Die implikasies van beide beklemtoninge word ontwikkel en met mekaar vergelyk en moontlike implikasies vir beide word aangetoon. Sistematies-teologiese vraagstukke rakende die rot van persona in bepaalde ampte in verskillende kerklike tradisies word vermy. Dit word beredeneer dat daar in die literatuur oar die onderhawige onderwerp meer klem geplaas behoort te word op die werking van die Heilige Gees as die deurslaggewende faktor vir suksesvolle kerkleierskap. Dit is duidelik dat daar nie genoegsaam gefokus word op die werking van die Heilige Gees nie ten spyte van die belangrikheid daarvan vir die kerklike praktyk in geheel. Die moontlikheid om kerkleierskap eerder te omskryf en te benader as "geestelike leierskap” bied moontlikhede ten opsigte van toekomstige navorsing op die gebied. In hoofstuk een worrd die raamwerk waarbinne die studie ontwikkel uiteengesit. Hoofstuk twee bied die basis waarbinne die Pinksterstandpunt ontwikkel het terwyl hoofstuk drie die onderwerp vanuit 'n kerkleierskapsperspektief benader. Klemverskille, ooreenkomste, kritiese besprekings, evaluering en aanbevelings word in die laaste hoofstuk aangebied. / Practical Theology / D.Th. (Practical Theology)

Text in Afrikaans / In this dissertation, different aspects of aChurch leadership" are examined from a Pentecostal perspective. The framework is composed of literature compiled over the past twenty years. Especially the relationship between Church Leadership and the working of the Holy Spirit comes under the searchlight. The Theological theory underlying the Church Leadership exponents as well that of the Pentecostal movement are developed and critically evaluated. The Pentecostal ideal is that church leadership will function as leadership within a church context under the guidance and "working of the Holy Spirit The Pentecostal movement emphasises that the working of the Holy Spirit is the criticalfactor determining the effectiveness of the church. In the literature en Church leadership, the main focus is placed on the key role of church leadership with specific reference to the functional aspects and skills that church leaders need to be effective. The implication of both the aforementioned points are discussed and compared as well as the possible implications for both are indicated. Systematic theological issues concerning the role of persons in specific offices in different church traditions are avoided. It is stated that in the literature on Church Leadership more emphasis should be placed in the Working of the Holy Spirit as the critical factor in church leadership. It is clear that there is not enough emphasis on the working of the Holy Spirit if taken into account the importance thereof for the church as a whole. An approach to church leadership as "spiritual leadership" could assist in future research on this matter. In chapter one the framework of this study is explained. Chapter two reflects on the development of the Pentecostal perspective and chapter three on the Church leadership perspective. The different topics, similarities, critical reflections, evaluations and recommendations are presented in the last chapter. / In hierdie proefskrif word daar vanuit 'n Pinksterperspektief 'n ondersoek gedoen na kerkleierskap. Die raamwerk is literatuur wat in die afgelope twintig jaar oor hierdie onderwerp na vore gekom het. Veral die verband wat aangebied word tussen kerkleierskap en die werking van die Heilige Gees, kom onder die soeklig. Die teologiese teoriee onderliggend aan die standpunte van die kerkleierskap-eksponente sowel as die van die Pinksterbeweging word ontwikkel en krities beoordeel. Die Pinksterideaal is dat kerkleierskap gekenmerk sal word as leierskap wat funksioneer onder die Ieiding en werking van die Heilige Gees. Die Pinksterbeweging beklemtoon dat die werking van die Heilige Gees die deurslaggewende faktor is vir die effektiewe werking en ontwikkeling van die kerk. In die literatuur oor kerkleierskap word daarenteen hoofsaaklik klem geplaas op die sleutelrol van kerkleierskap met spesifieke verwysing na die funksionele aspekte en vaardighede wat kerkleiers benodig met die oog op die uitbouing van die kerk. Die implikasies van beide beklemtoninge word ontwikkel en met mekaar vergelyk en moontlike implikasies vir beide word aangetoon. Sistematies-teologiese vraagstukke rakende die rot van persona in bepaalde ampte in verskillende kerklike tradisies word vermy. Dit word beredeneer dat daar in die literatuur oar die onderhawige onderwerp meer klem geplaas behoort te word op die werking van die Heilige Gees as die deurslaggewende faktor vir suksesvolle kerkleierskap. Dit is duidelik dat daar nie genoegsaam gefokus word op die werking van die Heilige Gees nie ten spyte van die belangrikheid daarvan vir die kerklike praktyk in geheel. Die moontlikheid om kerkleierskap eerder te omskryf en te benader as "geestelike leierskap” bied moontlikhede ten opsigte van toekomstige navorsing op die gebied. In hoofstuk een worrd die raamwerk waarbinne die studie ontwikkel uiteengesit. Hoofstuk twee bied die basis waarbinne die Pinksterstandpunt ontwikkel het terwyl hoofstuk drie die onderwerp vanuit 'n kerkleierskapsperspektief benader. Klemverskille, ooreenkomste, kritiese besprekings, evaluering en aanbevelings word in die laaste hoofstuk aangebied. / Philosophy, Practical and Systematic Theology / D.Th. (Practical Theology)