Thesis (MTh)--Stellenbosch University, 2001 / ENGLISH ABSTRACT: The small rural congregations, of which the Dutch Reformed Congregation ofHofmeyr is part, strive to keep the status quo with their congregational structure and leadership. However the times we live in is characterised with a lot of changes. The rural areas cannot escape al these changes. It brings these congregations at a T-junction in the road, where they must decide which way to go. The problem is that these congregations do not always have a good understanding of who, what en how the church must be. With this self-initiated study the researcher tries to put in place a practicaltheological process for the Dutch Reformed Congregation of Hofmeyr with the aim to work out her nature and character, her ministry practise and structures. The researcher tries to discus in practicaltheological terms the future of the Dutch Reformed Congregation ofHofmeyr with spesific focus on the development of new structures for the faith-leaders of the congregation. With this study the researcher wants to render an account of the history, the statistics of the previous 17 years and an analysis of the context of the congregation with the aim to discern the current understanding of the congregation about the church. Through interaction with Scripture and other disciplines the researcher wants to develop a possible base and practical theory for the congregation. Following from this the researcher wants to set guidelines for the process of developing a new ministry practise. In this process the development and rol of the faith leaders is a keyfactor. The study is arranged in the following chapters: In the introduction the researcher places the study in the proper framework. The different dimensions of the study are explained. The purpose is to orientate the reader about the congregation, the community and the specific area of this research. The purpose of the second chapter is to give the reader a picture of the congregation and the context in which the congregation functions. It becomes clear that the members of the congregation grow older and hardly any young people join the congregation. The younger members and children of the congregation grow-up in an altogether different world than the older members did and very few of them make sense of the traditional way of being a congregation. The changes in the world have the result that the current way of being a congregation is just not exceptable to anybody. In the third chapter the researcher explains the paradigm shifts and megatrends observed in the world and their influence on the church as a whole, also the influence there-of on the local community and congregation. It becomes obvious that the small rural congregation cannot side-step these shifts and trends - with one part of the congregation routed firmly in the Christendom-era paradigm and another part of the congregation on its way to a different but still undefined paradigm. This whole process brings uncertainty and stress in the congregation. Following from this knowledge of the world and the congregation the researcher tries to develop a more Scripture-based understanding of who, what and how the congregation is supposed to be. The focus is to develop an improved base theory for the congregation. In the forth chapter this base theory for the congregation must be put into practice. The researcher tries to show what does this base theory means in practice. The following comes into play: the congregation must be an open family of God. We must not only say that we believe. We must have a faith that we live in practice. Each member must participate with his/her gifts in the different ministries of the congregation. The congregation must reach-out to the community to help the poor develop different skills with the focus to break the cycle of poverty. We must have good communication between all the different generations. We must be a congregation that loves nature and preserve it for posterity. Lastly we must have leaders that inspire and motivate the congregation through their service. In the fiveth chapter the researcher tries to develop a strategy to implement the practical theory of the previous chapter. The focus is on the development and equipping of faith leaders. The researcher presents some guidelines for doing this. He demonstrates that a new structure for the congregation is needed to be faithful in the development of these faith leaders. / AFRIKAANSE OPSOMMING: Die klein plattelandse gemeentes, waarvan die Ned. Geref. Gemeente Hofmeyr, deel is, strewe om die status quo rondom hul gemeentelike struktuur en leierskap te handhaaf. Die tye waarin ons lewe word egter gekenmerk deur baie veranderinge. Die platteland kan ook nie ontkom aan al hierdie veranderinge nie. Dit bring die gemeentes by 'n T-aansluiting in die pad waar hulle keuses moet uitoefen. Die probleem is egter dat diesulke gemeentes nie altyd 'n goeie verstaan het van wie, wat en hoe die kerk moet wees nie. Met hierdie selfgemisieerde studie poog die navorser om vir die Ned. Geref. Gemeente Hofmeyr 'n prakties-teologiese proses daar te stel, met die doel om sy aard en wese, sy bedieningspraktyk en 'n bedieningstruktuur uit te werk. Die navorser poog om in prakties-teologiese terme die toekoms van die Ned. Geref. Gemeente Hofmeyr, te beredeneer, met spesifieke toespitsing op die ontwikkeling van nuwe strukture vir die geloofsleiers van die gemeente. Met hierdie ondersoek wil die navorser deur middel van 'n oorsigtelike geskiedenis, die statistiese gegewens van die afgelope 17 jaar en die ontleding van die konteks van die gemeente, bepaal wat die huidige kerkbegrip van die gemeente is. Dan, in wisselwerking met die Skrif en ander wetenskappe, 'n moontlike basis- en praktykteorie vir die gemeente daarstel. Hieruit voortvloeiend, poog die navorser om riglyne vir die proses na die ontwikkeling van 'n nuwe bedieningspraktyk daar te stel. Die ontwikkeling en rol van geloofsleiers staan in die proses sentraal. Die studie word in vyf hoofstukke verdeel: Met die eerste hoofstuk poog die navorser om inleidende opmerkinge oor die verskillende dimensies van die navorsing daar te stel. Die doel is om die leser te orienteer ten opsigte van die gemeente, gemeenskap en vakgebied van die navorsing. Die tweede hoofstuk poog om 'n beeld van die gemeente en die konteks waarbinne die gemeente homself bevind, daar te stel. Dit is duidelik dat ons met 'n al ouerwordende gemeente te doen het. Die jonger lidmate en kinders van die gemeente word in 'n heel ander wereld groot en min vind enige sin in die tradisionele manier van gerneente-wees. Die verandering in die wereld rondom almal maak dat die huidige manier van gerneente-wees vir niemand meer aanvaarbaar is nie. In die derde hoofstuk kom die paradigma-skuiwe en hul invloed op die kerk as geheel, en die uitwerking daarvan op die plaaslike gemeenskap en gemeente, aan die orde. Dit word duidelik dat daar 'n groot paradigma skuif in die wereld aan die gebeur is en dat selfs ons, in die klein plattelandse gemeente, die invloed van die verskuiwing ervaar. Die een dee! van die gemeente is volledig in die vorige paradigma en die ander deeIis op weg na iets anders. Dit bring baie onsekerheid en spanning in die gemeente na Yore. Vanuit hierdie verstaan, poog die navorser om die bestaande verstaan van die gemeente-wees te plaas op In meer Skrifgefundeerde grond van wie, wat en hoe die gemeente moet wees. Die strewe is om In meer gesonde basisteorie vir die gemeente te ontwikkel. Met die vierde hoofstuk word hierdie basisteorie vir die gemeente in die praktyk omskep. Daar word gepoog om aan te dui wat dit prakties vir die gemeente beteken. Die volgende sake word aangeraak: Die gemeente moet In oop familie van God wees. Ons moenie net se ons glo nie, maar In geleefde geloofbesit. Elke lidmaat moet volgens sy/haar gawes betrokke wees in die vele bedieninge wat daar in die gemeente is. Die gemeente moet uitreik na buite deur onder andere In verskeidenheid vaardigheidsklasse te begin om mense te help om uit die siklus van armoede te breek. Ons moet In gemeente wees waar daar goeie kommunikasie tussen al die generasies is. Ons moet In gemeente van die aarde wees wat omgee vir die natuur en dit bewaar vir die nageslag. Ons moet ook In gemeente wees met In leiersgroep wat inspirerend en motiverend in die gemeente dien. Met die vyfde hoofstuk poog die navorser om In strategie te ontwikkel om hierdie praktykteorie wat in die vorige hoofstuk na yore gekom het, te implementeer. Die daarstelling en ontwikkeling van geloofsleiers word duidelik as die hoof-fokus uitgewys. Daar word gepoog om riglyne vir geloofsleiers-ontwikkeling uit te stip en dit te plaas binne In nuwe bedieningspraktyk vir die gemeente.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: The researcher is a minister in a rural congregation in the town of Kirkwood in the Eastern Cape. A growing diversity among congregants became obvious. It led to conflict and challenged the leadership of the congregation to deal with it in a constructive way in order to be a missional congregation that strives to focus on the missio Dei. In order to help the congregation to better understand where it comes from and how it can be used to participate in God’s work in the Sundays River Valley, the researcher described the identity and culture of the congregation as well as the transformation processes that are having such an influence on everybody. The research question is: How can the diversity between congregants be understood, described en used? In Chapter 2 the identity of the congregation is described. Attention is given to Louw’s identity 1996 analysis of the congregation. Afterwards the influence of globalization on the identity of the congregation is described and how it increased the diversity of the congregation. Ethnographic research described the culture of the congregation (Chapter 3). The researcher discussed Armour and Browning’s (2000) Systems theory in Chapter 4. Chapter 5 described the results of empirical research that depicted five of the reigning systems in the congregatation. The data is interpreted and discussed. At the end of each chapter the researcher outlined conclusions. In Chapter 6 these conclusions and the findings of the empirical research are brought to a point on the basis of which a strategy with practical and theological points of departure for the ministry are suggested. The purpose is to guide the congregation to use their diversity in order to fulfill their missional vocation. / AFRIKAANSE OPSOMMING: Die navorser is ʼn dominee in ʼn plattelandse gemeente in Kirkwood in die Oos-Kaap. Hy merk ʼn groeiende diversiteit tussen lidmate van die gemeente ten opsigte van hul lewens- en wêreldbeskouings op. Hierdie diversiteit lei tot konflik en stel die leierskap van die gemeente voor ‘n uitdaging om die diversiteit so te bestuur en te benut. Sodoende kan die gemeente haar roeping om binne hul konteks deel te neem aan die missio Dei bereik. Die studie beskryf die diversiteit. Die navorsingsvraag lui soos volg: Hoe kan die diversiteit tussen lidmate verstaan word, omskryf word en benut word? Die doel van die studie is om die verskillende lewens- en wêreldbeskouings van die lidmate van die NG gemeente Sondagsrivier (Kirkwood) vas te stel. Hiervoor gebruik die navorser die sisteemteorie van dr. Graves soos deur Armour en Browning toegepas op gemeentewees. In Hoofstuk 2 is die identiteit van die gemeente beskryf. Daar is eerstens gelet op Louw se identiteitsanalise wat hy in 1996 onderneem het. Daarna is die invloed wat globalisasie op die identiteit van die gemeente gehad het, beskryf en hoe dit ‘n toename in diversiteit tot gevolg gehad het. Met behulp van etnografiese navorsing is die kultuur van die gemeente in Hoofstuk 3 beskryf. Die navorser bespreek die Sisteemteorie soos uiteengesit in die boek van Armour en Browning (2002) in Hoofstuk 4. Die doel van hierdie hoofstuk is om die sisteemteorie aan die leser bekend te stel en die nut daarvan vir hierdie studie te verduidelik. Hoofstuk 5 verhaal hoe die Sisteemteorie meetinstrument gebruik is. Die data wat verkry is, word geanaliseer en bespreek. Aan die einde van elke hoofstuk is daar gevolgtrekkings gemaak ten opsigte van die diversiteit in die gemeente. In Hoofstuk 6 kry hierdie gevolgtrekkings en die bevindinge van die empiriese navorsing aandag. Op grond hiervan word ‘n strategie met praktiese en teologiese vertrekpunte vir die bedieningspraktyk voorgestel. Dit het ten doel om die gemeente te begelei om hul diversiteit te benut in die uitleef van hulle missionale roeping.

Summaries in Afrikaans, English and German / Text in Afrikaans / 'n Ondersoek na die teologiese inhoud van die Evangeliese ; Gesange is geYnisieer nadat vasgestel is dat sodanige studie nog nie voorheen in Suid-Af rika in Geref ormeerde kringe onderneem is nie. Aangesien die geskiedenis en die f undering van die kerklied deur ander navorsers reeds volledig uitgewerk is, is hoofstuk 1 bloot 'n inleidende oorsig wat die agtergrond van die studie verskaf. In hoofstuk 2 is 'n kategorisering van die Gesange in extenso gedoen en in hoofstuk 3 is die inhoud van die kategoriee kortliks beskryf. Die doel hiermee is om vas te stel oor watter onderwerpe die meeste gesing word en waar die lakunes voorkom. Aan die hand van hierdie kategorisering is daar uiteindelik vyf onderwerpe afgebaken wat ooglopend Bybelsteologiese leemtes of selfs afwykings vertoon wat in die toekoms aangespreek behoort te word. Die onderwerpe is onderskeidelik: die Godsbeskouing, die skepping, die sonde, die doop en die toekomsverwagting. In hoof stuk 4 het hierdie onderwerpe af sonderlik ender die soeklig gekom. Daar is o.a. gevind dat die inhoud van die Gesange 'n duidelike reflektering is van die tradisionele kerkleer en dus nie volkome daartoe in staat is om die moderne mens (die jeug veral!) aan te spreek nie. Die gevolgtrekking waartoe die navorser geraak het, is dat liedere wat die eietyds geloofsproblematiek aanspreek 'n sine qua non geword het. Die navorsing oor die inhoud van die Gesange het voorts ook vreemde teologiese aksente uitgewys. So bv. is daar 'n duidelike invloed van die Grieks platonistiese dualisme te bespeur waar die Jenseitige teenoor die Diesseitige af gespeel word. Di t het veral aan die lig gekom met die bespreking oor die skepping. Eodem modo is daar spore van die Pietistiese individualisme in die Gesange aangetref waar die vertikale belewing met God (bekering, heiliging) die horisontale belewing van verantwoordelikheid, oorskadu! Hierdie sending, aanbevelings die godsdiens omgewingsbewaring) is in hoof stuk krities-waarderende opmerkings saamgevat. / Research into the theological content of the Evangelical Hymns was initiated after it was established that such a study had not been attempted in South Africa in Reformed circles. Since the history and grounding of the church hymn have already been discussed in full by other researchers, chapter 1 merely offers an introductory review which provides some background to the study. In chapter 2 a categorisation of the Hymns was done in extenso and chapter 3, in turn, deals with the contents of each specific category. The aim is to determine which subjects are prevalent in Hymns and which ones are not addressed at all. On the basis of this categorisation, five subjects were finally defined which revealed obvious biblical-theological lacunae, if not deviations, all of which need to be addressed in the future. The subjects are: the ways of thinking about God, the creation, sin, baptism and hopes for the future. In chapter 4 these subjects were examined in detail. It was proved, inter alia, that the contents of the Hymns clearly reflect the traditional church doctrine and consequently fail to a large extent to address modern man (especially the young people of our time). The conclusion reached by the researcher is that Hymns addressing the contemporary problematic nature of faith have become a sine qua non. Furthermore, research on the contents of the Hymns also revealed foreign theological accents such as clear influences of the Greek Platonistic dualism where the Jenseitige is compared to the Diesseitige. This became particularly evident in the discussion on the creation. Eodem modo traces of the Pietistic indiviudalism were detected in the Hymns, where the vertical experience of God (conversion, sanctification) completely overshadows the horizontal experience of religion (social responsibility, mission work, nature conservation)! Chapter 5 comprises these recommendations in the form of remarks of a criticalappreciation nature. / Eine Untersuchung in Bezug auf den theologischen Inhalt der Evangelischen Kirchenlieder wurde in die Wege geleitet nachdem festgestellt wurde, daB ein solches Studium noch nie vorhin in Ref ormierten Kreisen in Slidaf rika vorgenommen worden war. Da die Geschichte und die Fundierung des Kirchenliedes von andern Forschern schon in all en Einzelheiten ausgearbeitet worden sind, bietet Kapitel 1 bloB eine einleitende Ubersicht als Hintergrund flir das Studium. In Kapitel 2 wurden die Kirchenlieder in extenso nach Kategorien geordnet und in Kapitel 3 findet sich der Inhalt jeder einzelnen Kategorie vor. Es sollte festgestellt werden, welche Themen sich am meisten in den Kirchenliedern erkennen lassen und welche liberhaupt nicht berlihrt werden. An Hand dieser Anordnung in Kategorien wurden zum Schluss flinf Themen definiert, die augenfiillig biblisch-theologische Lucken, wenn nicht sogar Abweichungen, offenbaren; es sind Themen, denen in der Zukunft zweifellos einem gerechten Platz Gottesauffassung, die zukommen sollen. Die themen sind: Schopfung, Siinde, die Taufe und Zukunftserwartungen. In Kapitel 4 wurden diese Themen in allen Einzelheiten untersucht. Es stellte sich unter anderern heraus, das der Inhalt der Kirchenlieder eine klare Widerspiegelung der traditionellen Kirchenlehre ist und deshalb den Ansprilchen des modernen Menschen (vor allern der Jugend) nicht vollig gerecht werden konnen. Die schluflfolgerung des Forschers ist deshalb, das Lieder, welche den zeitgenossischen Glaubensproblernatik berilhren, eine sine qua non geworden sind. Die Forschung in Bezug auf den Inhalt der Kirchenlieder offenbarte weiterhin auch fremde theologische Akzente. Es laflt sich zurn Beispiel einen deutlichen Einfluss des griechisch-platonistischen Dualismus aufweisen wo das Jenseitige dern Diesseitigen gegenilbergestellt wird. Es wurde besonders deutlich in der Diskussion Uber die Schopfung. Eodem modo offenbarte sich Spuren eines pietistischen Individualismus in den Liedern wo das vertikale Gotteserlebnis (Bekehrung, Heiligung) das horizontale Erlebnis der Religion (soziale Verantwortung, Missionsarbeit, Naturbewahrung) vollig in den Schatten stelltl Diese Ernpfehlungen wurden in Kapitel 5 in der Form kritisch-bewertenden Anrnerkungen zusanunengefasst. / Philosophy, Practical and Systematic Theology / D. Th. (Systematic Theology)

An applied study was undertaken to describe the current position of youth work as profession in the Dutch Reformed Church and to identify factors influencing the sustainability. A review of relevant literature, as well as an empirical survey were conducted to investigate pertinent factors such as the working conditions, the person and the training of the youth worker. In the empirical research respondents completing questionnaires consisted of former students of the Huguenot College currently employed as church youth workers, and those who left the ministry. Interviews were conducted with congregations currently employing or having employed youth workers. It is evident from this study that the youth work profession is not yet satisfactorily established and thus contributes to youth workers leaving the ministry. In the interest of youth ministry, it is essential for the Dutch Reformed Church to acknowledge these factors influencing the sustainability of youth work as profession, in order to get this occupation properly established. / Practical Theology / M.Diac. (Jeugwerk-rigting)

Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: The Hungarian psychiatrist, Ivan Boszormenyi-Nagy developed Contextual therapy from the systems-approach in family therapy during the previous millennium. He distinguish himself in the field of psychology with his relational ethics, bringing ethics into play within his approach. When you look at someone you have to look deeper or past what is in sight. The person you see has an address. He/she comes from somewhere, is the son or daughter of a man and a woman and is linked to them with ‘n chord of loyalty that cannot be broken. They didn’t choose each other, yet it is a connectedness for life. It orientates the individual and launches him/her into life. This man and woman are then again the son and daughter of a man and a woman and so we can stretch back into past generations. Each individual on earth is somehow wove into this fabric of relations and in each relation is a dynamic process of give and take at stake – or not. Where there is reciprocity in relations concerning this balance in give and receive there is growth and a nurturing environment. The opposite is unfortunately also a reality. Then people wound and exploit each other. It is therefore true of every individual on earth that he/she brings with him/her baggage from his/her place of origin. It comes from far. Each one has a context – a context where he/she could excel in developing his/her unique identity or a background of pain, suffering and discrimination. Therefore, do not judge people from the outside. What you see and what you make out of the situation or the person is your perception. You make an object of the person, a thing, and go around him/her with all your prejudices and opinions. That is not the authentic other. It is your image of him/her. Rather allow them to introduce themselves to you. In a meeting like that, in the moment of meeting, something cataclysmic happens and opens new horizons. But this is only possible when you attend to the other in an empathic way, recognizing his/her connectedness to his/her origins and the people who played major roles in ‘shaping and molding the clay’. They also become your conversation partners. With an attitude of multi-directed partiality you become trustworthy. This is where ‘ethics’ happens in relationships (Nagy). Even in the broader community these core values can be lived because each person has an address and comes from somewhere and is on ‘n journey towards the future. When people see and recognized each other it is simultaneously an invite to a dialogue, a meeting. This is the only way to meet someone in the present because he/she can converse with words and images and thoughts and this is the only way you meet the ‘real’ other and together you can journey onwards to tomorrow. This should also be true inside the church. This is the Good News. We are created as relational beings and are being called upon to acknowledge each other, respect each other, be able to forgive each other and take hands in unity. It is all about the justice of the human order. / AFRIKAANSE OPSOMMING: Die Hongaarse psigiater, Ivan Boszormenyi-Nagy ontwikkel sy Kontekstuele terapie vanuit die sisteem-benadering in familie-terapie in die vorige eeu. Hy onderskei hom daarin dat hy ‘n etiese dimensie inbring in die psigoterapeutiese proses met gesinne en hy noem dit – relasionele etiek Wanneer jy na iemand kyk, sê hy, moet jy nie net dit sien wat jy sien nie – die uiterlike. Die persoon voor jou het ‘n adres. Hy/sy kom van êrens. Hy/sy is immers die kind van twee mense wat hom/haar verwek het. Hy/sy is aan hulle verbonde met ‘n onbreekbare band van lojaliteit. Lojaliteit is ‘n bestaansgegewe. Jy kan nooit nie lojaal wees aan jou ouers nie. Jy is ongekies verbind aan hulle – ‘n verbondenheid vir die lewe. Dit is jou oriënteringskema. Dit is leweskenkend Maar hulle op hulle beurt is ook die seun en dogter van ‘n man en ‘n vrou en so kan teruggegaan word in generasies in. Binne hierdie netwerk van relasies is elke individu ingeweef en binne hierdie weefsel is hy/sy deel van ‘n dinamiese gebeure van gee en ontvang wat aan die een kant opbou en sorg en groei bewerk maar aan die anderkant ook destruktief kan wees daarin dat dit kwes en verwond. Van elke individu op hierdie aardmantel kan gesê word dat hy/sy onuitwisbaar bagasie dra wat hy/sy ontvang het in hul huis van afkoms. Dit kom van vêr. Elkeen het ‘n konteks – konteks waar daar paslik gegee en ontvang is of ‘n konteks waar daar te korte aan die orde van die dag was in terme van die balanse van gee en neem. Daarom moet jy geen mens bloot op die uiterlike oordeel nie. Wat jy sien en wat jy dink aangaande die persoon is ‘n persepsie. Dit is jou beeld waarmee jy die ander objektiveer. Ruimte moet eerder gegee word dat die ander hom/haar in hul outentiekheid aan jou voorstel. In daardie moment gebeur daar ‘n ontmoeting wat verreikend is met die oog op die toekoms. Dit vra egter sagte oë en empatiese luister want die persoon het ‘n adres en almal met wie hy/sy verbind is moet by wyse van spreke ook jou gespreksmaats word ten einde die persoon voor jou te verstaan en te ontvang. So gedoen met ’n houding van meersydige partydigheid word jy betroubaar voor jou naaste. Dit is waar ‘etiek’ gebeur aldus Nagy. Wanneer mense buite die gesin om in breër verband na mekaar uitreik, geld dieselfde grondbeginsels. Almal kom van êrens en is oppad na die toekoms. Wanneer hulle mekaar raaksien en erken , nooi hulle mekaar uit tot ‘n gesprek, ‘n dialoog,. ‘n ontmoeting. Só alleen ontmoet jy die werklike ander in die hede want hy/sy kan praat en ek kan hom/haar hoor sodat my beeld van hom/haar geskiedenis word en ons vanuit die hede verder aamstap na môre. Binne die kerk behoort dit wat hier geskrywe staan geensins grieks te wees nie. Dit is immers die evangelie. Menswees is saamwees met ander en die saamwees met ander vra vir ‘n houding van onvoorwaardelike aanvaarding, respek, begrip, vergifnis en oorgawe. So alleen word die reg gevoed en instand gehou in die menslike samesyn. Bo alles vra dit dat ek die ander sal raak sien.

An applied study was undertaken to describe the current position of youth work as profession in the Dutch Reformed Church and to identify factors influencing the sustainability. A review of relevant literature, as well as an empirical survey were conducted to investigate pertinent factors such as the working conditions, the person and the training of the youth worker. In the empirical research respondents completing questionnaires consisted of former students of the Huguenot College currently employed as church youth workers, and those who left the ministry. Interviews were conducted with congregations currently employing or having employed youth workers. It is evident from this study that the youth work profession is not yet satisfactorily established and thus contributes to youth workers leaving the ministry. In the interest of youth ministry, it is essential for the Dutch Reformed Church to acknowledge these factors influencing the sustainability of youth work as profession, in order to get this occupation properly established. / Philosophy, Practical and Systematic Theology / M.Diac. (Jeugwerk-rigting)

From discussions with the teenagers of Waverley Congregation, and their poor attendance of the worship service and catechesis, it became obvious that these members’ requirements are not be addressed. In the investigations into this problem, the world of the teenager was first of all addressed. In order to be able to bring the joyous message of the Gospel to them, one first needs to understand the world of the teenager. Otherwise preaching can quite easily be made off as irrelevant, and the unlocking of the message of the sermon into the language and situation of the teenagers cannot be achieved. This entails the first chapter. In the second chapter the focus is mainly on the worship service itself. Additional to this, attention was given to what the reformed identity of the Dutch Reformed Church entails.Attention was also given to renewal and other influences on the worship service. Renewal is not discarding or change, but should rather be thought of in terms of enrichment. Old truths and habits must be seen, used and interpreted anew in the ways of being a church, in such a way as to address the teenagers in their milieu. The third chapter contains the empirical research that was conducted. Semi-structured interviews were conducted with some teenagers from the congregation. According to this 91.67% of the teenagers normally attend church with their parents or family. This supports what has surfaced in the literature study, namely the very important influence that parents have on the spiritual forming of children. The other, very interesting, result from the empirical research was the fact that 50% of the teenagers said that they went to church to listen to the Word of God. The other 50% expressed a clear need that the sermons be simpler and more on their level. These results support the literature study, namely that a person wants to meet with God, and specifically via the sermon. One of the big needs expressed by the teenagers is to praise the Lord via contemporary music. Approximately 75% of the respondents were of the opinion that the music has to change if the worship service is to address the teenager. The question is, however, whether the music is really the mayor need, and whether it is not maybe the requirement to hear the Word of God in the language of the teenager. After all, the sermon is the heart of the Gospel, and people go to church to hear the voice of God. Finally the fourth chapter addresses a number of possibilities in order to better address the teenagers. As an experiment the evening worship service and catechesis have been combined at Cunningham Avenue. Over the last three months this has been a fruitful arrangement. The youth council and the “coffee bar parents” increases the involvement of the congregation in the Youth and Family Ministry. This follows the worship vision of the Waverley Dutch Reformed Church congregation, namely that of healthy relationships and the fact that the congregation must be a congregation for the family. / Dissertation (MA(Teologie))--University of Pretoria, 2007. / Practical Theology / unrestricted

The Coloured community of Southern Africa, just like other ethnic groups, has been shaped by many factors (politics, economy, secularization, etc.). This ‘otherness’ also caused God to be regarded in a unique way – his role in this world, his involvement in this community and, finally, what his church should look like and how it should function. The crux of this mini dissertation is to look specifically at this unique image of God. I humbly apologize for my use of classification and I do not want to revert to the former dispensation, but it is of the utmost importance for matters such as church union that colour and opinions be discussed. The story of the Uniting Reformed Church of Southern Africa between 1976 and 2005 has been followed in greater detail both with a church historical and autobiographical approach. Some perspectives on the future of this church are provided. / Dissertation (MDiv (Church History))--University of Pretoria, 2007. / Church History and Church Policy / unrestricted

This study was undertaken around the following problem statement: As a result of erratic pastoral care for the ministers' corps of the Dutch Reformed Church (DRC) by the denomination, ministers are often left to their own resources (to fend for themselves?) and consequently experience solitude. Because of developments in society and the church, they exist and function more and more on the periphery of the lives of people and of society. With some ministers, this results in an alienation from their calling and uncertainty about how this calling should be realised in specific circumstances and contexts. From this, the following research hypothesis was formulated: When the DRC appoints pastors pastorum as an essential component of a comprehensive and holistic approach to the pastoral care of the minister, ministers will fulfil their calling with renewed self-confidence, improved competence and greater authority. This study was approached from the methodological question: Who does what, regarding who, how, where, when, why? The DRC functions according to the presbyterial synodal system of church government. Each pastor and congregation is, although selfreliant, also part of the DRC and the Church of Christ in general. The presbyterial synodal church government system is not the only way in which the church can be managed and is also not infallible. The weaknesses in the system have a negative effect especially on pastors who have attained an exceptionally important position in the system. The system of corporate episcopes is inadequate in current circumstances.</p. Concerning episcope. The service of episcope is scripturally defined, but the nature thereof depends on place, time and circumstances. In churches with an episcopal character, the episcope are the function of the bishop and possess an individual character. A general consensus exists that these episcope can be executed in a synodal-collegial manner, OR in an episcopal-personal manner. It is not necessary to apply the service in the figure of the bishop exclusively. It is essential to supplement the system of corporative episcope in the DRC with a system of personal episcope. The function of episcope must be applied to all levels of church life. Concerning the pastor. The term pastor is preferred to that of minister or preacher. No definition is given for a pastor, but the profile of the pastor is described in terms of the triangle: person, office and profession. The calling of the pastor is considered to be fundamental to this triangle. The pastoral care of pastors comprises the totality of activities provided by the entire church in order to, by means of a personal episcope (thus officially), communicate the gospel to the pastor in all facets of his humanity and, by utilizing all possible aids, to enable the pastor to fulfill his calling with renewed self-confidence (security of identity), authority (security of office) and competence (security of profession). On the strength of this description, the following resposibility is assigned to each church assembly in the process of pastoral care of pastors: The synod functions on the level of profession and office with favourable results on the personal level of the pastor. The circuit functions on the level of mutual care among pastors. The church council and congregation function on the level of the general priesthood of believers. The pastor pastorum The ministry of the pastor pastorum should be founded upon the metaphor of the shepherd. To be able to use this nowadays, the metaphor should be deconstructed first in order to look past the various romantic portrayals thereof. Then it has to be reconstructed in order to be applicable to current circumstances. The position and profile of the pastor pastorum is pointed out. Special attention is paid to the pastor pastorum as shepherd and as person who should be able to think systemically. Empirical research <lo>The empirical investigation attempts to connect the who and the what to the where and the when.<ol> <lo><li>The empirical investigation confirms the supposition that a need exists for pastoral care among pastors.</li> <li>The pastor prefers to be pastorally cared for by the church.</li> <li>For the pastor, the receiver of the pastoral care, it is not really important which church assembly the care emanates (comes?) from. Care from a major assembly which is removed further than the regional synod from the pastor, would, however, not be effective. </li> <li>It seems that lack of a vision on the whole is a serious problem, especially in churches from the reformed tradition.</li> <li>Solutions concerning pastoral care of pastors should be directed towards the person of the pastor as well as towards the structure in which the pastor works.</li></ol> The church can and must learn from other church traditions. / Thesis (PhD)--University of Pretoria, 2008. / Practical Theology / PhD / Unrestricted

Music in the Afrikaans reformed churches has reached a cross-road. This is evident in the many articles written on the subject, workshops held on the issue and outcries for help from several organists in various congregations. Scholars all agree that research on the topic of responsible renewal in church music is necessary. Furthermore, it seems the organ is systematically being dismissed as a church instrument, especially in evening worship services. It seems the organ is (unjustly) thought of as an old fashioned instrument capable of playing only classical music and thus not able to cater for the musical needs of today’s postmodern churchgoer. This study aims to provide recommendations for the renewed usage of the organ in an aesthetic music environment that will assist churchgoers of various spirituality types to worship with conviction. This study is based on thorough research on three specific concepts: 1. Aesthetics: In order to use aesthetics as a valuable tool for music renewal, it must first be established that it is indeed a Biblical concept. Study into the concept of aesthetics in the Bible is undertaken. 2. Spirituality: Every person differs in his perception of worship and this is mainly determined by his spirituality type. The different musical preferences according to these spirituality types are investigated. 3. The organ: The organ has established itself as a versatile church instrument since the Middle Ages. It has adapted to the changing musical styles through the ages. It is reasoned that the church organ can still provide in the musical needs of all churchgoers today. This does not mean that the organ is elevated as the exclusive church instrument, but it is argued that the organ can successfully be used in conjunction with other instruments in worship today. After these three concepts are investigated, practical guidance is given in the usage of the organ in combination with other instruments according to the aesthetical requirements of the different spirituality types in today’s Afrikaans reformed worship service. / Thesis (DMus)--University of Pretoria, 2012. / Music / unrestricted