Thesis (M.A. (Godsdienswetenskap))

Thesis (M.A. (Godsdienswetenskap))

Thesis (MTh)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: A congregation that wants to be faithful to a sending God, has to continually remind itself: “we are here now;” congregations need to converse with the unique identity, culture, context and time of where they are at. A Missional culture can only be established within a congregation if a prophetic sensitivity for God’s calling and sending is present. In this ethnographic account of the Dutch Reformed Church PUK-Kandelaar, the history, context and culture of the congregation is researched and explored. The aim of the study is to indicate where Kandelaar currently finds itself on the missional journey by bringing her unique realities of ministry and context into conversation with a Trinitarian missional ecclesiology. Following an introductory discussion of the research in terms of motivation, aim and methodology, a basis-theoretical overview of missional ecclesiology is given. Next, the congregational history is narrated, followed by a comprehensive ethnographic description of the congregation in her current context. Finally, an in-depth missional conversation is conducted between the congregation’s ministerial practice and God’s missional calling. The relation between the ministerial realities of Kandelaar as a categorical student congregation and the pursuit of a missional ministry practice is developed comprehensively, specifically by focusing on discernment as a core issue for missional leaders. The study indicates several unique ministerial realities for which Kandelaar, as a categorical student congregation, has to allow for, and thus provides the leadership of the congregation with a platform for further faithful discernment on the missional journey with the Triune God. / AFRIKAANSE OPSOMMING: 'n Gemeente wat hoop om getrou te wees aan die roeping van 'n sturende God het nodig om voortdurend vir hulleself te kan sê: "ons is nou hier." Gemeentes moet in gesprek tree met die unieke "ons", "nou" en "hier" van die gemeentekultuur -en konteks. 'n Missionale gemeentekultuur kan alleen gevestig word as daa 'n profetiese sensitiwiteit is vir God se roeping en sending. In hierdie etnografiese beskrywing van die NG Gemeente PUK-Kandelaar, is die storie en kultuur van die gemeente nagevors en verken. Die doel van die studie is om aan te toon waar Kandelaar haar tans op die missionale reis bevind, deur haar unieke bedieningswerklikhede -en konteks as kategoriale studentegemeente, in gesprek te bring met 'n trinitariese missionale ekklesiologie. Na afloop van 'n inleidende uiteensetting van die navorsing met betrekking tot motivering, doel en metodologie, volg 'n basisteoretiese oorsig van 'n trinitariese missionale ekklesiologie. Daarna word die gemeenteverhaal vertel, en volg daar ook 'n omvattende etnografiese beskrywing van die gemeente wat die huidige konteks van die gemeente pertinent laat meespreek. Ten slotte word die missionale gesprek in diepte verder gevoer deur die gemeente se bedieningspraktyk te ondersoek in die lig van God se missionale roeping vir die gemeente. Die verband tussen die bedieningswerklikhede van Kandelaar as kategoriale studentegemeente, en die strewe na 'n missionale bedieningspraktyk, word hier op omvattende wyse uitgewerk. Daar word onder andere spesifiek gefokus op geloofsonderskeiding as 'n kernbelangrike aangeleentheid vir missionale leiers. Die studie toon aan dat Kandelaar as kategoriale studentegemeente verskeie unieke bedieningswerklikhede het om mee rekening te hou. Sodoende bied die navorsing aan die leierskap van die gemeente 'n wegspringplek vir verdere geloofsonderskeidende denke op die missionale reis saam met die Vader, Seun en Heilige Gees.

The theme in this study is: Communicative channeling of repressed anger in the Christian life: A pastoral study. The focus is on the pastoral guidance through communicative channeling of the person who struggles with the destructive effects of repressed anger, including hidden forms of expression and denial of anger. From the interpretive task which consists of perspectives on anger from adjacent sciences (Chap. 2) the basic function of anger, as a starting point, is shown as psychological survival. Due to the functioning of the brain, anger as an emotion is experienced in the subconscious. Anger must be named and identified in order to accept responsibility for behaviour. Only when responsibility regarding behaviour is accepted can anger be expressed within the will of God. From the empirical research (Chap. 3) information was obtained by means of a case study where a co-worker is involved. Relevant information regarding the family of origin was obtained and the processing thereof is outlined in a geneagram. Additional information relating to what can be regarded as her current family was acquired. The tremendous void left when basic needs are not met, was identified. The fact that the co-worker was able to express repressed anger without prejudice was continuously conducive to the therapeutic process. This resulted in a decrease in destructive discharges of anger. The normative task provides the opportunity for base theoretical research (Chap. 4) where it is clear that Scripture does not encourage one to be without anger as such. Anger provides the opportunity to promote ‘life’, which implies that the value of anger should be clearly realised, especially from the pastorate. On the other hand, Scripture clearly provides warnings that anger makes people vulnerable to sin. Consequently, clear guidelines regarding anger and around expression of anger is spelled out for man created in the image of God. From a pastoral approach to the emotion of anger (Chap. 5), it is clearly evident that without anger there really can be no moral concern, which would make the word a terrrible place. Love, which is regarded as the greatest commandment from the Christian context, requires empathy and forgiveness. Both empathy and forgiveness is however not a possibility in the presence of anger. With regard to the pragmatic task a number of practice theoretical guidelines was formulated regarding the emotion of anger (Chap. 6). From this it is clear that healing can only be done through God’s Word, which is His truth. The act of “listening to anger” can be regarded as the primary therapeutic principle in respect of anger. Man was created with the ability to think, which makes choices expected – choices that could lead to True Life. The most important question that may be asked to the counsellee is: “What do you choose, death or true life?” / PhD (Pastoral studies), North-West University, Potchefstroom Campus, 2013

The theme in this study is: Communicative channeling of repressed anger in the Christian life: A pastoral study. The focus is on the pastoral guidance through communicative channeling of the person who struggles with the destructive effects of repressed anger, including hidden forms of expression and denial of anger. From the interpretive task which consists of perspectives on anger from adjacent sciences (Chap. 2) the basic function of anger, as a starting point, is shown as psychological survival. Due to the functioning of the brain, anger as an emotion is experienced in the subconscious. Anger must be named and identified in order to accept responsibility for behaviour. Only when responsibility regarding behaviour is accepted can anger be expressed within the will of God. From the empirical research (Chap. 3) information was obtained by means of a case study where a co-worker is involved. Relevant information regarding the family of origin was obtained and the processing thereof is outlined in a geneagram. Additional information relating to what can be regarded as her current family was acquired. The tremendous void left when basic needs are not met, was identified. The fact that the co-worker was able to express repressed anger without prejudice was continuously conducive to the therapeutic process. This resulted in a decrease in destructive discharges of anger. The normative task provides the opportunity for base theoretical research (Chap. 4) where it is clear that Scripture does not encourage one to be without anger as such. Anger provides the opportunity to promote ‘life’, which implies that the value of anger should be clearly realised, especially from the pastorate. On the other hand, Scripture clearly provides warnings that anger makes people vulnerable to sin. Consequently, clear guidelines regarding anger and around expression of anger is spelled out for man created in the image of God. From a pastoral approach to the emotion of anger (Chap. 5), it is clearly evident that without anger there really can be no moral concern, which would make the word a terrrible place. Love, which is regarded as the greatest commandment from the Christian context, requires empathy and forgiveness. Both empathy and forgiveness is however not a possibility in the presence of anger. With regard to the pragmatic task a number of practice theoretical guidelines was formulated regarding the emotion of anger (Chap. 6). From this it is clear that healing can only be done through God’s Word, which is His truth. The act of “listening to anger” can be regarded as the primary therapeutic principle in respect of anger. Man was created with the ability to think, which makes choices expected – choices that could lead to True Life. The most important question that may be asked to the counsellee is: “What do you choose, death or true life?” / PhD (Pastoral studies), North-West University, Potchefstroom Campus, 2013

The movement from modernism to postmodernism have brought about perceivable changes in contemporary thinking and social practices. An important step was the transition toward the “broader rationalistic” view made in the hermeneutical approach, inclusive of the realization that the collection and accumulation of knowledge is not primarily dependent on sharply formulated methodical rules, but also on the symmetrical interaction between and among equal participants in the communication process. The rise of social-constructionism based on the viewpoint, that the sense and meaning of reality are both reciprocally constructed, did not merely exercise its way and influence on the social sciences but also within the practical theology as a science. In this process the narrative model of counselling mode itself strongly known with the understanding that the story of a person and the particular meaning the person attaches to this story, is that which requires the urgent attention of the pastor. With the realization that several stories are involved in the pastoral occurrences, the question immediately arising is: In what way, does the story of God function in the narrative – pastoral discussion? Could the Story of God make any difference in the pastoral happenings? It was decided to research the role of Biblical contents in the pastoral occurrences by way of the qualitative method. The pastoral behaviour of two co-researchers was researched, this included mutual discussions with them about the use of Biblical contents in their counselling. Certain inferences were made from this discussion, the latter leading to further mutual discussions. In the second instance a focus group was brought into play to reflect on inferences made from individual discussions. Subsequently the researcher interactively related stories from the past (tradition) and modern stories, as well as the inferences from the research, with a view to assess whether a new story would possibly come to the fore. The final chapter concluded with the story in which it was realised, that the meta Story still had an unique and particular role in the pastoral counselling. The religious discourse still retains its primary importance for the pastor as a representative of God. This includes that a pastor cannot detach himself from the accompanying specific identity. Within the framework of thought of the postmodernism we should guard against elevating the meta Story to become the “most important” aspect. The reason for this is that the authoritative completeness of the story does not lie in its proclamation to be the most important aspect but it rather lies in the Story itself and in the omnipresence and involvement of God in this world. The pastor should realise that it is not necessary to bring into play the Word of God, because God’s love and compassion is evident in the demeanour and behaviour of the pastor. The specific and challenging task of the pastor persists, in bringing man into contact with the Story of Jesus of Nazareth. The timing and manner of this “bringing into contact” must be applied with a sense of responsibility. This should lead to additional opportunities in constructive dialogue in which HOPE is established. The Story of God’s hope that brings with it an unparalleled sense and meaning. Those who prefer to negate or omit the meta Story in an attempt to comprehend man and his particular circumstances, is guilty of a major error of reasoning. / Thesis (DPhil (Practical Theology))--University of Pretoria, 2006. / Practical Theology / unrestricted

AFRIKAANS: In hierdie studie word daar na die narratiewe van Suid-Afrikaans gebore immigrante, wat hulself in Brisbane, Australië, gevestig het, geluister. Die plaaslike konteks word in die gereformeerde gemeente van Mansfield gevind en die ontwikkeling van diensbare leierskap word beskryf as deel van die kultuur van die gemeente wat fokus op die nood van immigrante. Die navorsing vind plaas vanuit ‘n epistemologie wat uit ‘n narratiewe benadering vloei. Die post-fundamentele teologiese posisionering inkorporeer die sosiale konstruksionisme, met die doel om ‘n dieper verstaan van die narratiewe navorsing te bewerkstellig. Die praxis word as die beginpunt van navorsing in hierdie post-fundamentele prakties-teologiese studie gesien. Die gevolg is dat eerstehandse kennis opgedoen en geïnterpreteer word deurdat die verhale van mede-navorsers aangehoor en beskryf word. Die plaaslike geloofsgemeenskap in Mansfield bied in-kontekstuele ervaringe wat deur die mede-navorsers vertel word en wat deur die tradisies van interpretasie beïnvloed word. Hierdie ervaringe word deur die aanstelling van respondente vanuit verskillende vakgebiede verder geïnterpreteer en betekenis word aan die verhale gegee in ‘n inter-dissiplinêre gesprek. Die inter-dissiplinêre gesprek word vanuit die teorie van transversale rasionaliteit gestimuleer en ‘n relevante literatuurstudie komplementeer die navorsingsproses en word in die studie geïntegreer. Aan die einde van die navorsingsproses word alternatiewe interpretasies en voorstelle gemaak wat dui op die konteks groter as net die plaaslike. Die navorsingsproses word dus ontwikkel vanuit ‘n post-fundamentele teologiese posionering met die doel om die narratiewe van immigrante aan die orde te stel. Hierdie narratiewe word geïnterpreteer en ‘n dieper verstaan word ontwikkel deurdat sekere diskoerse geïdentifiseer word deur ‘n proses van dekonstruksie. Kritiese vrae word gevra en die spesifieke temas vanuit die verhale word bespreek met die doel om die werklikheid van immigrasie te beskryf soos wat die mede-navorsers dit beleef. Die taalkwessie en hoe taal aangewend word om betekenis aan verhale te gee word bespreek. Die eie interpretasies van mede-navorsers word in opvolggesprekke getoets en die verhale word hierdeur toegelaat om te ontwikkel. Die geloofstaal en die taal van die twyfel van immigrante word aangehoor ten einde hulle belewenisse van die teenwoordigheid van God in hulle lewens tydens immigrasie te verstaan. Die ontwikkeling van Diensbare Leierskap word as ‘n natuurlike uitvloeisel van die immigrasieproses bespreek. Die immigrante beleef die diensbaarheid van die leiers in die gemeente van Mansfield positief. Hierdie studie vertel die verhale van immigrante wat deur die diensbaarheid van ander, self ook die kultuur van diensbaarheid aanneem en deelneem aan omgee-aksies om ander immigrante te bedien. Die literatuur oor diensbare leierskap wys self-leierskap, leierskap in spanverband, leierskapontwikkeling en strategiese leierskap uit as kritiese areas in die ontwikkeling van diensbare leierskap. Die gevolgtrekking op hierdie studie is dat diensbare leierskap as ‘n integrale deel van gelowige immigrasie verstaan word en dat dit intensioneel deel vorm van die leierskapkultuur in ‘n immigrant-vriendelike gemeente. Die voorstel wat hieruit voortvloei is dat verskillende gemeentes en kerkverbande kan baat by die aanwending van diensbare leierskap binne die konteks van immigrasie. ENGLISH: In this study narratives of immigration are listened to and described from the local context of the Christian Reformed Church, Mansfield in Brisbane, Australia. The development of servant leadership is described as part of the culture of the congregation. The congregation focuses on the needs of immigrants as an immigrant-friendly church. The research approach in this study flows from an epistemology based on a narrative theory. The post foundational approach incorporates social constructionism as part of the process in exploring a deeper meaning of the stories told by immigrants. Within this framework of post foundational practical theology, the praxis is the starting point of research. This consists of local knowledge, described and interpreted by the co-researchers and informed by traditions of interpretation. The experiences of co-researchers are interpreted on a second level with the appointment of four interdisciplinary respondents. The respondents take part in an interdisciplinary conversation and they each contribute from their field of experience. This is done by using transversal rationality and the in-context experiences are thickened through interdisciplinary investigation. Furthermore, a study of relevant literature is introduced and added to the conversation. At the end of the research process some suggestions and alternative interpretations that point beyond the local context, are made. The research process is therefore developed from a post foundational theological positioning with the aim of describing immigration narratives and interpreting these narratives in order to facilitate a deeper knowledge and insight into the immigration process. Different discourses will be explored by asking critical questions and using a process of deconstruction. The in-context experiences of co-researchers are the primary narrative and their interpretations of experiences will be studied. The language of co-researchers and how they use language will be discussed. Their own interpretations will be used as discussion points in follow up conversations and their narratives will therefore be allowed into a process of growth. Their language, pointing to their experience of the presence of God as well as their language of doubt in the process of immigration will be listened to. Servant leadership will be discussed as an integral part of immigration for believers. The stories of the co-researchers reveal servant leadership in many different forms as part of the culture of the congregation in Mansfield. The narratives show the co-researchers becoming part of the ministry of servant leaders in the congregation. Co-researchers experience the influence of the servant leadership of others in their lives and tell stories of how their needs as immigrants are met by the servant leaders in the congregation. The literature on servant leadership points to self leadership, team leadership, leadership development and strategic leadership as relevant themes to be explored. The conclusion of this study shows servant leadership as an integral part of immigration and that an intentional focus on a culture of servanthood will benefit an immigration friendly congregation. The proposal following from this study is to engage other congregations and churches in a conversation on the effect of servant leadership within the context of immigration. / Thesis (PhD)--University of Pretoria, 2010. / Practical Theology / unrestricted