Text in Afrikaans, with summaries in Afrikaans and English / Includes bibliographical references (leaves 383-403) / Die woordestryd oor goddelike inspirasie van alles wat in die Bybel staan, as gevolg van die uitgesproke stellings van Johannes Du Plessis, het tot ‘n krisis gelei wat as baken in die annale van die Ned. Geref. Kerk beskou word. Die meeste van sy standpunte word vandag as waarheid aanvaar en hy het bygedra tot die intellektuele debat oor die Bybel as Woord van God wat vandag nog aangaan. Du Plessis se herkoms, opleiding en verdienste as predikant en saakgelastigde van die Kerk word kortliks bespreek. Hy was die talentvolle seun en enigste kind van 'n Afrikaanse predikant en 'n Engelse vrou, die dogter van 'n sendeling van die LMS. Hy word professor aan die Kweekskool en met kennis opgedoen tydens verdere studie oorsee, het hy gewys op dele van die Bybel wat nie aan goddelike inspirasie toegeskryf kan word nie. Hy het dit ook duidelik gestel dat hy as teoloog en leermeester nie kon glo sonder om te probeer verstaan nie. Hy het sy bevindinge bekend gemaak in Het Zoeklicht, 'n maandblad wat bedoel was om as soeklig te dien om verskillende vorms van “duisternis” in beide godsdiens en die politiek, betref, aan die lig te bring. Oortuig van die waarde van die Hoër Kritiek, het hy dit as sy plig geag om wat hy deur wye leeswerk en kritiese ondersoek rakende die oorsprong, vorm en inhoud van die Ou Testamentiese boeke bekom het, bekend te maak. Artikels van dié aard, eers in De Kerkbode en daarna in Het Zoeklicht, het gelei tot beroering onder behoudende lesers wat gekant was teen enige veranderinge in die prediking. Hulle was veral ontstoke oor sy siening dat die belydenisskrifte wat spruit uit die dae van die Hervorming 500 jaar tevore, oop was vir herformulering. Klagtes dat Du Plessis op 'n gevaarlike pad was, was die begin van wat gelei het tot 'n krisis in die Kerk, en uiteindelik tot 'n buitengewone sinode in 1930 toe hy van sy pos onthef is. Die behoudende reaksie van die meerderheid was dat die Bybel die onfeilbare Woord van God is. Die gevolg was dat 'n groot aantal van die leiers van die Kerk, aanhangers van die Nasionale Party wat in 1948 aan bewind gekom het, tekste uit die Bybel gebruik het om die beleid van Apartheid Skriftuurlik te begrond. Ná byna veertig jaar van 'n onkritiese benadering tot die Bybel, is die geloof in 'n foutlose Bybel weer bevraagteken. Tussen die eerlike teoloë wat dit gewaag het om te wys op foute en inkonsekwenthede, was Ferdinand Deist en Willem Vorster. Albei het hulle opleiding as predikante voltooi maar het hulle nie beroepbaar gestel nie omdat hulle met verdere studie voortgegaan het en hulle openlik uitgespreek het teen die misbruik van Bybelse gegewens om apartheid te regverdig. Geskool aan die Kweekskool in Stellenbosch, het Deist hom onderskei as geleerde wat sy drang na dieper ondersoek gepaar het met 'n piëtisme waarop hy uiting gegee het in 'n stortvloed van akademiese en populêre geskrifte ― wat nie altyd gestrook het met sy stelling dat die Woord van God nie met 'n gelyk-aan-teken aan mekaar verbind kan word nie. Vorster, wat sy opleiding aan die Universiteit van Pretoria ontvang het, het ewe bekend geraak en het internasionale erkenning geniet vir sy toepassing van die semantiek op studies van die Nuwe Testament. Daarby het hy sy kennis van die Nabye Oosterse tale toepaslik gevind in sy bydrae tot The New Quest om meer te wete te kom oor die historiese Jesus, 'n Jood en Galileër wat vir 'n kort periode opgetree het as leermeester en eskatologiese profeet. In die studie van bydraes van die drie geleerdes tot ons verstaan van die Bybel, is ook aandag geskenk aan 'n ander aspek van die Bybel as problematiese teks: Die nadruk wat skrywers en redaktors van die Bybelse gebeure, geplaas het op mans as vaders en seuns ten koste van vroue, moeders en dogters. Die gevolg was dat meeste van die sogenaamde Kerkvaders genoeg in die Bybel kon vind om hulle te identifiseer met die neerhalende beeld wat in Die Openbaring (14:3-4) geskep word van vroue, opvallend in stryd met die inhoud van Genesis 1:26-31. / The controversy started by Johannes Du Plessis over the question whether everything in the Bible was inspired by God, caused a crisis in the Dutch Reformed Church, which is listed as a beacon in its history. Most of the points he raised are accepted as truth today, and started an intellectual debate that is still going on. Information relating to Du Plessis’ origins, training, and achievements as a minister and church official is briefly noted. He was the talented son, and only child of an Afrikaner father and minister of religion, and an English mother, the daughter of an LMS missionary. He became a professor at the Seminary in Stellenbosch, after his studies overseas had caused him to question parts of the Old Testament text that could not be regarded as divinely inspired. He also made it quite clear that believing without trying to understand was not possible for him as a theologian and teacher. He proclaimed his findings in Het Zoeklicht, a monthly magazine intended to serve as a searchlight and an organ to reveal the “darkness” that was still prevalent in both religion and politics. Aware of the value of Higher Criticism of the Old Testament, he regarded it his duty to make known what he had found in reading widely and in critical research on the origins, form and content of the books of the Bible. Articles to this effect published first in De Kerkbode and then in Het Zoeklicht, caused an outcry from conservative readers who were opposed to any changes in the teaching of the church. They were especially enraged by his view that the confessions drawn up by Reformers 500 years earlier, were open for review. Complaints that Du Plessis was on a dangerous path, marked the beginning of what was regarded as a crisis in the Church, and in the end led to Du Plessis being relieved of his post by a special Synod convened in 1930. The views of the conservative majority, however, prevailed. As a result, a large number of leading ministers and theologians, who openly supported the Nationalist government that came into power in 1948, provided assurance that the concept of separation of racial groups was in accordance with Scripture. After nearly forty years of an uncritical approach to the Bible, the belief in in-errancy was again questioned. Among the few theologians who dared to point out errors and inconsistencies in various texts, were Ferdinand Deist and Willem Vorster. Both trained as ministers, they chose to continue their studies and openly expressed themselves against the abuse of Biblical texts to support the ideology of apartheid. Trained at the Seminary in Stellenbosch, Deist turned out to be a noted scholar who combined his urge for honest critical study with a pietism expressed in a flood of academic and popular publications ― which were not always consistent with his own statement that The Word of God could not be connected to Scripture with an is-equal-to symbol. Vorster, who received his education at the University of Pretoria, became equally well known as a scholar and gained international recognition for his application of semantics in the study of the Gospels. He also applied his knowledge of languages in what came to be known as The New Quest for the historical Jesus who, as a Jew and a Galilean, distinguished himself during a brief period as a teacher and eschatological prophet. In the study of the contributions of these three outstanding men to our understanding of the Bible, another major aspect of the Bible as problematic text is addressed: The emphasis the authors and redactors of the Scriptures placed on the roles of men, fathers and sons, patently to the exclusion of women, mothers and daughters. As a result many of the so-called Church Fathers found in the Bible sufficient material to look down upon women ― the verdict expressed in Revelations 14:3-4 being one of numerous texts pointing to women as objects of derision in glaring contradiction to the contents of Genesis 1:26-31. / Biblical and Ancient Studies / D. Phil. (Biblical Studies)

Text in Afrikaans / In this study certain dt3ficiencies in connection with administrating church membership are being identified by using statistical information from "Kerkspieel Ill". The cause for these deficiencies can not simply be found in only one or even two factors. It constitutes in several factors some of which are easier to evaluate than others. The fact that it is not easy to measure a cause, does not mean that it should be avoided. Therefore, the practice concerning church membership is being examined in an exploring manner as it is an indispensable organisational matter. It is being approached from two dimensions: first the ecclesiology of the church is studied from a systematic-theological and practical-theological viewpoint with the purpose to determine whether that which the Dutch Reformed Church confesses as church clogma is indeed theologically acceptable. Then, with the ecclesiology as background, the structural phenomenon af church membership is investigated to see in what way the current practice in connection with church membership is conducive or perhaps destructive to the practice of the ecclesiology of the church. After identifying certain descrepancies between the church law and regulations and the E!Cclesiological confession on the one hand, and the church law and regulations and the current practice of membership on the other hand, a new practice for membership is designed. The aim of this new practice is to unite the church's ecclesiological confession and its practice on membership in a closer relationship to each other with the goal to lead members of the church to a fuller understanding of the meaning of their membership. This better understanding will serve as motivation for a more dedicated service to God in honor of his Name. The expectation is that other. renewing projects such as liturgical renewal, will be more effective if it is condu·cted in an atmosphere where members have a better understanding of their membership. / In hierdie studie word vanuit statistiese gegewens soos veral in Kerkspieel Ill opgeteken, sekere lee1mtes wat verband hou met lidmaatskap in die kerk ge'identifiseer. Die oorsake vir die leemtes is sekerlik nie simplisties in slegs een of selfs twee faktore te vind nie. Dit hou verband met 'n verskeidenheid van faktore waarvan sommige makliker meetbaar is as ander. Die feit dat 'n saak nie maklik meetbaar is nie, beteken nie dat dit vermy moet word nie. Daarom word hier verkennend gekyk na die hantering van kerklike lidmaatskap as onontbeerlike organisatoriese aangeleentheid. Dit word van twee kante benader: eerstens word gekyk na die kerk se ekklesiologie vanuit 'n sistematies- en prakties-teologiese perspektief met die doel om vas te stel of dit wat in die Ned Geref Kerk oor die kerk geleer word teologies versoenbaar is. Teen hierdie ekklesiologiese agtergrond word die strukturele verskynsel van lidmaatskap bekyk om uiteindelik na te gaan in watter mate die huidige praxis in VE!rband met lidmaatskap bevorderlik of dalk afbrekend inwerl< op die praxis van die ekklesiologie. Nadat bepaalde diskrepansies tussen die kerkordelike bepalinge en die ekklesiologiese belydenis aan die een kant asook tussen die kerkordelike bepalinge en die huidige praxis van lidmaatskap aan die anderkant aangetoon is, word 'n nuwe praxis vir kerklike lidmaatskap aan die hand gedoen. Die bedoeling is om die kerk se ekklesiologiese belydenis en die betekenis van kerklike lidmaatskap nader aan mekaar te bring sodat die lidmate van die kerk daartoe gelei kan wor:d om al beter te verstaan waarom dit in lidmaatskap eintlik gaan en deur hierdie beter begrip daartoe gemotiveer te word om met groter toewyding die Here tot sy eer te dien. Die verwagting is dat ander kerkvernuwende projekte soos oa die vernuwing van die erediens meer effektief sal wees indien dit geskied waar lidmate ' / Philosophy, Practical & Systematic Theology / D.Th. (Practical Theology)

Thesis (DTh)--Stellenbosch University, 2001 / ENGLISH ABSTRACT: Mission work was done consecutively by two Reformed missionary enterprises in Kenya and led to the establishment of the Reformed Church of East Africa (RCEA). The Dutch Reformed Church in South Africa (DRC), which established congregations amongst South Africans who had come to Kenya from 1905 onwards, played an important role during the phase of church- planting: initially through a spontaneous congregational outreach towards the local people of western Kenya during the 1930s and subsequently through formal missionary action which began with the calling ofBB Eybers as a full-time missionary in 1944. Thus the foundations were laid for the establishment of what is today the RCEA. Before Eybers left in 1960 three congregations had come into existence under the auspices of the DRC. The second phase of the missionary endeavour began in 1961 with an agreement between the DRC and the Reformed Mission League in the Netherlands (RML) whereby the latter was asked to continue the work started by the DRC. The Reformed Church of East Africa (RCEA) was formally instituted in 1963. Despite almost a century of activities, a thorough investigation of the history of the founding of this Church has not yet been done. Due to the fact that information regarding this topic has been widely dispersed to different parts of the world, and that it was written in several languages, there is a real danger that such information may be lost or become irretrievable. Considering this situation, the aim of the study was to investigate the history of the RCEA and to determine the influence of the two missionary enterprises on the current identity of the RCEA. The mission's objectives, policies and methods implemented by the South African DRC until 1961 were compared to the objectives, policies and methods used by the Netherlands RML as from 1961 until the present day. The study then attempted to determine what effect these two enterprises with their respective and varying emphases had on the formation and development of the RCEA. An identity analysis of the RCEA was undertaken to determine the influence of the two missionary enterprises on the current identity of the RCEA. In various respects this identity reflects the influence of the DRC in South Africa and the Reformed Mission League in the Netherlands on the RCEA. It appears that the impact of the Missions is evident in a variety of aspects of the church life of the RCEA. The ecclesiastical model introduced by the DRC and continued by the RML remained dominant in the RCEA. The fundamentals of Reformed theology (sola scriptura., sola gratia, sola fide), the church concept (proclamational), the style of communication, the worship and the liturgy reflect the lasting influence of both missions on the RCEA. The findings were evaluated from a critical missiological perspective to indicate what the effect of the dual involvement of the two Missions was on the RCEA. Still, the RCEA is no carbon copy of either of these missionary enterprises. The identity of the RCEA developed within the culture and context of the people of Kenya amongst whom it was established and, as such, formed a Church unique in its own right. / AFRIKAANSE OPSOMMING: Die ontstaan van 'n inheemse gereformeerde kerk op die ewenaar, die Reformed Church of East Africa (RCEA), was die gevolg van sendingwerk wat opeenvolgend deur twee gereformeerde sendinge in Kenia gedoen is. Die Nederduits Gereformeerde Kerk in Suid-Afiika (Ned. Geref. Kerk), wat sedert die begin van die twintigste eeu gemeentes onder Suid-Afrikaners gevestig het, het 'n belangrike rol gespeel gedurende die kerkplantingsfase. Dit het aanvanklik plaasgevind deur 'n spontane gemeentelike uitreik-aksie na die plaaslike bevolking in Wes Kenia gedurende die 1930s. Dit is voortgesit deur formele sendingwerk wat in 1944 begin het toe BB Eybers as voltydse sendeling beroep is. Gedurende Eybers se dienstyd is die grondslag gele vir die kerk wat vandag bekend staan as die Reformed Church of East Africa. Voordat Eybers in 1960 weg is, het drie gemeentes onder die toesig van die Ned. Geref. Kerk ontstaan. Die tweede fase van die sendingaksie het in 1961 met 'n ooreenkoms tussen die Ned Geref. Kerk en die Gereformeerde Zendingsbond in Nederland (GZB) waartydens laasgenoemde gevra is om die werk oor te neem. Die Reformed Church of East Africa (RCEA) het in 1963 tot stand gekom. Alhoewel die vroee geskiedenis van die RCEA byna 'n eeu gelede begin het, is 'n deeglike ondersoek aangaande die ontstaan en ontwikkeling van die kerk nog nie gedoen nie. Weens die feit dat inligting oor hierdie onderwerp oor verskillende dele van die wereld verspreid is, en in verskillende tale geskryf is, bestaan die gevaar dat hierdie inligting verlore kan raak. In die lig hiervan was die doel van die studie om die geskiedenis van die RCEA na te gaan en te bepaal watter invloed die twee sendingaksies op die huidige identiteit van die RCEA gehad het. Die sendingdoelstellings, -beleid en -metodes van die Ned. Geref. Kerk tot in 1961 word vergelyk met die doelstellings, beleid en metodes van die GZB vanaf 1961 tot en met 2000. Die studie probeer bepaal watter effek die twee sendingaksies met hul onderskeie aksente op die ontstaan en ontwikkeling van die RCEA, gehad het. Die bevindinge is geevalueer vanuit 'n kritiese missiologiese perspektief. Dit was nodig om 'n identiteitsanalise van die RCEA te doen ten einde die invloed van beide die Ned. Geref. Kerk in Suid-Afrika en die Gereformeerde Zendingsbond in Nederland op die kerk te bepaal. Die navorsing het getoon dat die impak van die twee sendingaksies die identiteit van die RCEA inderdaad in 'n groot mate bepaal het. Die ekklesiologiese model wat eie is aan die Ned. Geref. Kerk en deur die GZB voortgesit is, is ook kenmerkend van die identiteit van die RCEA vandag. Die grondslae van die Reformasie (sola scriptura, sola gratia, sola fide), die kerkbegrip (verkondigingsmodel), die kommunikasiestyl, die erediens en die liturgie weerspieel die voortgaande invloed van beide sendingaksies op die RCEA. Hierdie bevindige is geevalueer vanuit 'n krities-rnissiologiese perspektief om aan te to on wat die effek van die invloed van die sendingaksies op die RCEA was. Nogtans is die RCEA nie 'n blote deurslag kopie van een of beide van hierdie sendingaksies nie. Die identiteit van die RCEA het ontwikkel binne die kultuur en konteks van die mense van Kenia onder wie dit gevestig is. Sodoende het 'n Kerk met 'n eiesoortige karakter ontstaan.

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, 2013. / ENGLISH ABSTRACT: This study attempts to contribute to search for a more ministry appropriate framework that will cause children’s ministry to be more holistic and sustainable. It explores the 40 Developmental Asset framework of the Search Institute for more sustainable children’s ministry. The research question has been formulated as follows: Can the 40 Developmental Asset framework contribute to a more sustainable Children’s ministry.? The purpose of the study is to: • Firstly try and determine what contribution this framework can make to sustainable children’s minsitry. • Secondly make children’s workers more aware of the good ministry practices outside their context and paradigm and to give guidelines of the use of such pracitce. • Thirdly to contribute to more academic thought and discussion about children’s ministry in a South African context. In chapter one the research problem is defined and the research methodology discussed. Chapter two pays attention to certain challenges for children’s ministry in a South African context after which discussions about factors that influences children’s ministry, follows. A discussion about current ministry models and metaphors for children’s ministry is also done. The conclusion of this exploration is that these ministry models mainly accommodate children in one context, namely the church and largely ignores the other contexts of children’s lives. These contexts include their home, school, friends and the larger community of which they are part of and therefore does not accommodate children’s ministry in a holistic sustainable manner. In chapter three a more detailed discussion of the asset framework and its potential for sustainable ministry follows. The current age we live in urges the church to return to her missional calling by attempting to reach out to children that is not part of the church, meaning it should attempt to be more inclusive in its ministry efforts to children. Chapter four describes the research methodology followed in this study and discusses the themes identified in the interpretation of the data derived from the research. In chapter five conclusions based on the research are made. These conclusions include that • More academic research about children’s minsitry is needed; • Children’s ministry is and inclusive ministry; • Contextualization of the asset framework is possible; • The responsibillities to build assets in children is everyone’s responsibillity; • That a more appreciative attitude towards children should be cultvated and practiced; The conclusion of the study is that the 40 Developmental Asset framework should be considered as a possible framework for more sustainable ministry. The reason being that it accomodates all the contexts of children’s lives and is thus more inclusive of contexts and the addresses the whole being of children. / AFRIKAANSE OPSOMMING: Die studie poog om mee te werk in die soeke na ‘n meer praktykgerigte raamwerk vir kinderbediening wat meer holisties en volhoubaar is. Die studie stel ondersoek in na die benutting van die 40 Batesraamwerk van die Search Instituut vir ʼn meer volhoubare kinderbediening. Na aanleiding van die navorsingsprobleem word die navorsingsvraag soos volg geformuleer: Kan die 40 Batesraamwerk bydra tot ’n meer volhoubare kinderbediening? Die doel van die studie is om: • Eerstens te probeer vasstel watter bydrae die Veertig Ontwikkelingsbates tot ’n meer volhoubare kinderbediening kan maak;. • Tweedens kinderwerkers meer bewus te maak van ander goeie bedieningspraktyke buite hulle eie konteks en denkraamwerk, en ook riglyne te bied oor die gebruik van so ’n raamwerk; • Derdens mee te help tot akademiese nadenke oor kinderbediening binne die Suid Afrikaanse konteks. In hoofstuk een is die navorsingsprobleem en metodiek van die navorsing bespreek. Ten einde die navorsingsvraag te probeer beantwoord, word daar in hoofstuk twee heel eerste aandag gegee aan die bespreking van enkele uitdagings met betrekking tot kinderbediening in Suid-Afrika, ‘n bespreking oor invloede op kinderbediening volg waarna moontlike modelle en metafore vir kinderbediening in ’n Suid-Afrikaanse konteks verken word. Die konklusie van die verkenning is dat die bedienningsmodelle kinders meestal slegs binne die konteks van die kerk “ontvang” maar dat die res van die kontekste waarin kinders leef byvoorbeeld die huis, skool, vriende en die gemeenskap baie min of glad nie kinders holisties en volhoubaar akkomodeer nie. In hoofstuk drie word die 40 Batesraamwerk meer breedvoerig bespreek en die redes waarom dit as raamwerk vir meer volhoubare kinderbediening oorweeg behoort word, verken. Hierdie tydsgewrig vereis dat die kerk deur kinderbediening misionaal behoort op te tree teenoor ander kinders wat nie deel is van die gemeente nie. Hoofstuk vier beskryf die navorsingsmetodologie wat gevolg is in die studie en bespreek temas wat geïdentifiseer is tydens die interpretering van die data verkry uit die ondersoek. In hoofstuk vyf word gevolgtrekkings en konklusies gemaak uit die studie in geheel. Die vernaamste bevindinge is dat: • Meer akademiese navorsing oor kinderbediening nodig is; • Kinderbediening ‘n inklusiewe bediening is; • Langtermynoplossings vir kinderbediening nodig is; • Kontekstualisering van die 40 Batesraamwerk moontlik is; • Die verantwoordelikheid om bates te bou, by almal berus; ’n Meer waarderende houding teenoor kinders nodig is.Die konklusie van die studie is dus dat die 40 Batesraamwerk wel oorweeg behoort te word as raamwerk vir meer volhoubare kinderbediening aangesien dit al die kontekste waarin kinders leef, aanspreek en dus meer inklusiewe bedieningsbenadering ten opsigte van konteks maar ook menswees kan bevorder.

Thesis (MTh (Practical Theology and Missiology))--University of Stellenbosch, 2007. / No abstract avaliable

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 (MTh)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: This research has been conducted from a post modern, practical theological point of view. The focus of the research is on the question: How was it possible for Eloffsdal Dutch Reformed Church as a congregation with a death penalty on it to experience new life and hope? I share a couple of introductory ideas and concepts in Chapter 1. The focus is on the research question mentioned above, the historical background and the unique context of the congregation. Concepts are clarified to explain the meaning of certain concepts in the study. Concepts include missional, missional transformation, stories/narratives, identity, capacity, new borders, a new church concept and God stories of Hope are clarified. Chapter 2 deals with the importance of considering the congregation's story and the context in which it played and still plays out. The micro, meso and macro contexts are also taken into account. In Chapter 3 Eloffsdal's members tell the story of the congregation through the use of the nominal group technique as well as the use of the ethnographic reading report. The congregation is then described according to ethnographic interviews, missional conversations and relevant nominal questionnaires. Chapter 4 focuses on the theology, practical theology and the narrative practical theology. The identity of the congregation, the re-discovery of the initiative of the Trinity, the discovery to be send out or be missional as well as the development of new capacities are described. In Chapter 5 there is a search for a possible paradigm shift where the congregation itself needs to discover and develop various levels and different contexts in their missional journey. This will involve that new borders will be crossed. The processes and factors which turned the members' minds to contribute to their new concepts of the church (ecclesiology) are also discussed. Together with my co-researchers we searched for possible stories of Hope. Chapter 6 is a critical reflection on the research process and the possible missional transformation that contributed to a congregation's experience of new life and hope in spite of a death penalty being spoken out over it. Possible limitations of the research as well as topics for further research are mentioned. The end of any process is and always will be open and always leads to further questions and problems to be discovered. This research does not end with a full stop, but with a comma,…. / AFRIKAANSE OPSOMMING: Hoe het Eloffsdal NG Gemeente as ʼn terdoodveroordeelde gemeente nuwe lewe en hoop gekry? Dit is die navorsingsvraag wat in die navorsing aan die orde gestel word. In Hoofstuk 1 hanteer ek enkele inleidende gedagtes en konsepte. Die soeklig val kortliks op die navorsingsprobleem, die konteks van die gemeente en historiese agtergrond wat ondersoek word in die res van die navorsing. Die begripsverheldering help om van die kernbegrippe in die navorsing uit te lig. Begrippe soos missionaal, missionale transformasie, verhale/narratiewe, identiteit, kapasiteit, nuwe grense, nuwe kerk begrip en God stories van Hoop word omskryf. Hoofstuk 2 handel oor die noodsaaklikheid om die gemeenteverhaal en die konteks waarbinne dit oor jare afgespeel het, te verreken. Die mikro, meso en makro kontekste word ook verreken. In Hoofstuk 3 word Eloffsdal se lidmate aan die woord gestel om deur middel van die nominale groep tegniek asook die bevindinge uit die etnografiese leesverslag, die navorsingstorie van die gemeente te vertel. Die gemeente word met behulp van die etnografiese onderhoude, missionale gesprekke en toepaslike nominale vraelyste beskryf. In Hoofstuk 4 val die fokus op die teologie, praktiese teologie en narratiewe praktiese teologie. Die identiteit van die gemeente, die herontdekking van die insiatief van die Drie-enige God, die ontdekking van gestuurd wees asook die ontwikkeling van nuwe kapasiteite, word in dié hoofstuk verreken en ontgin. In Hoofstuk 5 word na 'n moontlike paradigmaskuif gesoek waar die gemeente self die verskillende vlakke en kontekste in hulle unieke konteks gaan ontgin. Nuwe grense word ook oorgesteek. Die prosesse en faktore wat in die mense se koppe gedraai het en sodoende meegehelp het om 'n nuwe kerkbegrip (ekklesiologie) te laat ontwikkel word ondersoek. In samewerking met my medenavorsers word daar gesoek na moontlike stories van hoop. Hoofstuk 6 handel kortliks oor 'n kritiese refleksie oor die navorsingsproses en die moontlike missionale transformasie wat meegehelp het om 'n terdoodveroordeelde gemeente te laat herleef. Moontlike leemtes in die navorsing en voorstelle oor gepaste onderwerpe vir verdere navorsing, word ook hier hanteer. Die einde is en bly altyd 'n oop proses en ontlok altyd weer nuwe vrae vir verdere navorsing. Daar is nie 'n punt aan die einde van die navorsing nie, wel 'n komma, ……..

Thesis (MTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: This research is a response to the question: what is the relationship or link between the URCSA Saron‟s identity and leadership challenges that it faces. Furthermore, the research aims to identify both the identity as well as the challenges that the local leadership faces. Currently the minister is central to everything, while the church leadership is not really taking independent co-responsibility for the problems and challenges that the congregation faces. The church leadership will be making decisions, but when it comes to the physical execution of the decisions it is expected of the minister to do that. If the members‟ receival is unfavourable it is easy to blame the minister, but if the minister for any reason cannot execute the decisions simply silt up. The research try to generate answers to the following questions: why is the minister so central to everything? Why is it so hard to develop local leadership who understand their calling to take independent ownership of the gospel and the challenges of the community? In a search for answers to these questions the congregation will be analyzed as follows: profile, contextual, processes and identity. In Section A the respective analysis will be done, while Section B, Chapter 6 put the identity of the Triune God into words. The reason for this is to become thoroughly aware of the current identity of the church. Special attention is given to the prehistoric revelation of God for the Khoe-San, while the coming of Jesus Christ for the latter is a second revelation of God. In Chapter 7 the focus shifted to the relationship between the Triune God and the faith community. Chapter 8 articulates the Triune God and the Kingdom. Section 3 deals with the leadership of the URCSA Saron and put it‟s identity into words. / AFRIKAANSE OPSOMMING: Hierdie navorsing is ʼn respons op die vraag: Wat is die verband tussen die VGK Saron se identiteit en die leierskapsuitdagings waarvoor dit staan? Vervolgens het die navorsing dit ten doel om beide die identiteit van die gemeente asook die uitdagings wat die plaaslike kerkleierskap in die gesig staar, te identifiseer. Huidig staan die leraar sentraal in alles, terwyl die kerkleierskap daarenteen nie eintlik onafhanklik mede-verantwoordelikheid neem vir die probleme en die uitdagings waarvoor die gemeente staan nie. Die kerkleierskap sal wel besluite neem, maar wanneer dit kom by die fisiese uitvoer van die besluite word verwag dat die leraar dit moet doen. Indien die besluite wel deur die toedoen van die leraar ten uitvoer gebring word en ongunstig by die lidmate ontvang word, is dit maklik om die blaam na die leraar te projekteer. Indien die leraar om welke rede nie die besluite ten uitvoer bring nie of nie daarby kan uitkom nie, dan versand dit eenvoudig net. Hierdie navorsing probeer om antwoorde te genereer op die vrae: Waarom staan die leraar so sentraal in alles? Waarom is dit so moeilik om plaaslike leierskap te ontwikkel wat hul roeping verstaan deur onafhanklik eienaarskap te neem van die evangelie asook die uitdagings van die gemeenskap? In ʼn soeke na antwoorde op hierdie vrae, word die gemeente as volg geanaliseer: profiel, kontekstueel, prosesse en die identiteit. In Afdeling A word die onderskeie analises gedoen, terwyl Afdeling B, hoofstuk 6 die identiteit van die drie-enige God onder woorde bring. Die rede hiervoor is om eers deeglik bewus te word van wat die huidige identiteit van die gemeente is. Daar word veral ook gekyk na die oeropenbaring van God wat vir die Khoe-San as eerste openbaring gekom het, terwyl die koms van Jesus Christus vir die Khoe-San ʼn tweede openbaring van God is. In hoofstuk 7 word die fokus verskuif na die verband tussen die drie-enige God en die Geloofsgemeenskap. Hoofstuk 8 verwoord die drie-enige God en die Koninkryk. In Afdeling 3 handel dit oor die Leierskap van die VGK Saron. In hierdie hoofstuk word die identiteit van die leierskap onder woorde gebring. ʼn Slotsamevatting sluit die tesis af.

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.