Thesis (doctoral)--Universität Magdeburg, 2001. / Includes bibliographical references (p. 473-505).

The aim of this study is to examine the communication models with which the church works and if necessary, to create an alternative model. The criticism of the worship service requires that the church rethinks her activities. The target of the study is the Christian worship service as seen in the main stream of Protestant thinking in South Africa. In particular it looks at the Reformed-, Pentecostal- and Neo-pentecostal churchgroups. Church history shows that the church often gets involved with heresy, and that God ever so often brings His church back through specific reformations. In the light of this, the church should ask the right questions now to be able to give the right answers in the twenty first century. The liturgical crisis requires that ministers should lead worship with honesty and enthusiasm. Ministers will have to be careful not to try and produce or imitate God's work, but through the interaction between the people themselves and between God and his people, to be an instrument in God's hand. Therefore this study suggests principles which governs the communication in the worship service. The importance of this study lies in the fact that it tries to understand the very complex situation of communication in the Christian worship service. These peculiar dynamics is both unique and general. Unique, in the sense that the Lord Jesus Christ is present amongst His children, that God through grace intervenes in the lives of people and by this makes the most ideal communication possible. Generally, in the sense that it is through common everyday communication skills, that the worship service is experienced. The individual who attends the service will come to a specific understanding of the situation, through the normal human communication process. This study also designed a measuring device in the form of questionnaires to identify what people experience during the worship service. It comes to the conclusion that ministers must set up the most ideal situation for effective communication during services. / Thesis (Ph.D.)-University of Durban-Westville, 1990.

The city of Nairobi, Kenya, is plagued by the aching problem of multitudes of stagnant churches cramping the metropolis amidst a few mega churches. This research aims to identify the factors of revitalization in selected churches that have succeeded in bringing about a turnaround in this urban context and to propose a model feasible for revitalizing stagnant churches in the city. The researcher wants to go beyond acknowledging the urban church growth problem of stagnation by seeking to understand the perceptions of numerical growth amongst church leaders and the members of six selected churches that have undergone a turnaround in Nairobi. These churches are: African Inland Church; All Nations Gospel Church; Deliverance Church; Gospel Revival Centre Church; Pentecostal Assemblies of God; and Uthiru Pentecostal Church. Using a mix of qualitative and quantitative research methods, questionnaires were administered to 600 randomly selected church members from six selected churches, while face-to-face interviews were conducted with 100 pastors and church leaders. The analysis of both research instruments led to the discovery of perceptions of what constitutes the factors of stagnation and revitalization at the different stages of each congregation. In order to develop a proposed model of revitalization for the metropolis, eight critical elements of revitalization common to all the churches were identified and analysed as normative turnaround elements. Two groups of supplementary factors of revitalization were noted in addition: common factors that address converts’ entry points and membership expectations, and non-common issues that may not be applicable universally, but nevertheless play significant roles in church growth, depending on the context and strategy that a local congregation opts for. The research contributes to the understanding of urban mission work and church growth within the context of a growing African metropolis like Nairobi. A few urban mega churches colour the perception of missiologists and church historians on the plight of sprawling stagnant congregations on the African continent. The implication that this holds for urban missio Dei is the wholesale marketing and misapplication of the strategies used by big churches to small congregations, leading to an increased decline in membership and eventual retardation of the salvation of the city. Furthermore, the city church perceives spiritual growth to be subsumed in the pursuit of numerical growth, and that God is where the ‘church’ is, leading to a gulf between growth and grace in the urban mission work of Nairobi. Churches stagnate not because of a lack of external inducement to growth (the existence of which is neither a necessary nor a sufficient condition to church growth), but the absence of internal growth dynamics. This originates with a weak and non-credible pastor that has lost vision and passion for sacrificial ministry to a congregation that is adrift in the church boat of socio-political wrangling and misplaced kingdom priorities. The church begins to grow when it starts to act out its calling as salt and light in the world. Again, churches grow inside out and the turnaround experience is a product of strong pastoral leadership that is surrounded by a balanced mix of well mobilized and enabled members serving in all units of church ministries. When set in motion, such a revitalization process will propel the urban church to both quantitative and qualitative growth that would prepare it in readiness for its place in the New Jerusalem where “all nations, and kindreds, and people, and tongues” will gather with the shout of the final hallelujah “to him who sits on the throne and to the Lamb” that “was slain to receive power and wealth and wisdom and strength and honour and glory and praise” (Rev. 5:12, 13). / Thesis (Ph.D. (Missiology))--North-West University, Potchefstroom Campus, 2011.

The church is not like any other institution or organisation in society. Although the church is primarily invisible and spiritual, it is a visible organisation in the world, and it spans across borders of nations, languages and countries. John Calvin strongly rejected the notion that the church is only a spiritual organisation of which the visible administrative side is downplayed. The fellowship of the church must not only be seen as a mystical relation with Jesus Christ. At the three-yearly synod of the GKSA, which was held in the year 2000, a report was tabled titled 'Preservation and Growth of the Church'. The report requested that all local congregations should develop and implement a congregational strategy that is applicable to their own unique environment. The congregational strategy's main purpose must be to guide the congregation to fulfil its biblical purpose. The fact that people are turning their backs on the traditional churches, including the GKSA who is losing about 2000 members per year, is an indication that it cannot be 'business as usual' for them in future. The purpose of this study is to design a framework for crafting and executing a congregational strategy for the local congregations of the GKSA. The study started with a literature study on the science of strategic management. This provided a theoretical foundation for the framework. Although the strategy of different organisations will differ vastly, the process to follow is much the same. The literature study indicated that the benefits of a well developed and executed organisational strategy are not limited to large profit making organisations, but is also useful to non-profit organisations such as government departments and church congregations. The literature study included a study on the essence and work of a congregation. The purpose of this part of the study was not to be a detailed theological study of the different views and types of church denominations, but only focused on the views of the GKSA. The literature study also tested the applicability of the strategic management theory on the nature and work of a congregation. An empirical study was performed in the congregations of the GKSA, which indicated that the majority of congregations do not have a congregational strategy. The main reason for not having a congregational strategy is that congregations do not have the knowledge and skills available to lead and facilitate the process of crafting and executing a congregational strategy. The empirical study also gathered best practices from congregations that are doing strategic management. These best practices were included in the proposed framework for crafting and executing a congregational strategy. The knowledge gained from the literature and empirical study was combined into a framework for crafting and executing a congregational strategy. This framework can be used by congregational leaders to guide them though their own process of crafting and executing their unique congregational strategy. The research concludes with a recommendation that the Theological School of the GKSA should consider including a course on strategic management in the training syllabus of aspiring ministers. The course should be developed specifically taking into account the background and circumstances of the GKSA, and should not be generic like the course that is included in the Baccalaureus Commercii curriculum. Because of the fast changing environment of the 21st century, the course should also be condensed and be presented to ministers already called in congregations. Because strategic management is a specialised management science, and external Strategic Management consultants tend to be expensive, the research also made the recommendation that the Administrative Bureau of the GKSA consider employing their own Strategic Management consultant for the GKSA with the specific assignment to assist and guide all congregations with their congregational strategy. / Thesis (Ph.D. (Business Management))--North-West University, Potchefstroom Campus, 2011.

The gospel according to Matthew has particularistic (i.e. specific to the Jews) as well as universal features. The particularistic features are demonstrated by the Jews included in the gospel, whereas the gentiles (non–Jews) are representative of the gospel’s universal nature. Traditionally, it is said that the gentiles in the gospel often come to confess Jesus as the Messiah, whereas the majority of Jews reject Him. Gentiles who come to confess Jesus will likely become part of the church. However, some researchers doubt whether the gospel according to Matthew does indeed present such a positive picture of the gentiles. This may have implications for the inclusion of the gentiles in the church. The question arises whether gentiles become part of the church by virtue of their confession of Jesus as the Christ. The purpose of this study was thus to determine whether gentiles become part of the church by virtue of their confession. Chapter 1 sets out the background to the research question and the problem statement. Chapter 2 asks whether gentiles do indeed come to confess the Messiah. The birth narratives provide an outlook of gentiles who will come to a confession. In the ministry narratives, the Roman officer and the Canaanite woman acknowledge Jesus’ authority. The Roman officer receives the promise that non–Jews will be part of the Kingdom of Heaven. The Canaanite woman points towards gentiles who will triumph over the gates of hell. When Jesus dies, the Roman soldiers acknowledge Him as the Son of God. This is based on a literature study. Chapter 3 asks whether the Jews reject Jesus as the Messiah. The fulfilment citations place the unrighteousness of the Jews in continuity with Israel of old, and the disputations and declaration of woe reveal the hypocrisy of the Jewish leaders. This is also based on a literature study. Chapter 4 explores the meaning of the word rock (petra) on which Jesus builds His church ? according to Matthew 16:18. In order to establish the meaning of the word, an overview of the word’s interpretation history is provided. Secondly, the meaning of the word is also determined exegetically. Chapter 5 sets out a summary of all the findings of the study. The main findings are: Gentiles often come to confess Jesus; in contrast, most Jews reject Jesus as the Messiah. Jesus builds the church on Himself as the Rock, but extends the privilege to those, like Peter, who confess Him to become lesser bricks in the church. It can therefore be said that gentiles become part of the church by confessing Jesus as the Christ. / Thesis (M.A. (New Testament))--North-West University, Potchefstroom Campus, 2011.

The city of Nairobi, Kenya, is plagued by the aching problem of multitudes of stagnant churches cramping the metropolis amidst a few mega churches. This research aims to identify the factors of revitalization in selected churches that have succeeded in bringing about a turnaround in this urban context and to propose a model feasible for revitalizing stagnant churches in the city. The researcher wants to go beyond acknowledging the urban church growth problem of stagnation by seeking to understand the perceptions of numerical growth amongst church leaders and the members of six selected churches that have undergone a turnaround in Nairobi. These churches are: African Inland Church; All Nations Gospel Church; Deliverance Church; Gospel Revival Centre Church; Pentecostal Assemblies of God; and Uthiru Pentecostal Church. Using a mix of qualitative and quantitative research methods, questionnaires were administered to 600 randomly selected church members from six selected churches, while face-to-face interviews were conducted with 100 pastors and church leaders. The analysis of both research instruments led to the discovery of perceptions of what constitutes the factors of stagnation and revitalization at the different stages of each congregation. In order to develop a proposed model of revitalization for the metropolis, eight critical elements of revitalization common to all the churches were identified and analysed as normative turnaround elements. Two groups of supplementary factors of revitalization were noted in addition: common factors that address converts’ entry points and membership expectations, and non-common issues that may not be applicable universally, but nevertheless play significant roles in church growth, depending on the context and strategy that a local congregation opts for. The research contributes to the understanding of urban mission work and church growth within the context of a growing African metropolis like Nairobi. A few urban mega churches colour the perception of missiologists and church historians on the plight of sprawling stagnant congregations on the African continent. The implication that this holds for urban missio Dei is the wholesale marketing and misapplication of the strategies used by big churches to small congregations, leading to an increased decline in membership and eventual retardation of the salvation of the city. Furthermore, the city church perceives spiritual growth to be subsumed in the pursuit of numerical growth, and that God is where the ‘church’ is, leading to a gulf between growth and grace in the urban mission work of Nairobi. Churches stagnate not because of a lack of external inducement to growth (the existence of which is neither a necessary nor a sufficient condition to church growth), but the absence of internal growth dynamics. This originates with a weak and non-credible pastor that has lost vision and passion for sacrificial ministry to a congregation that is adrift in the church boat of socio-political wrangling and misplaced kingdom priorities. The church begins to grow when it starts to act out its calling as salt and light in the world. Again, churches grow inside out and the turnaround experience is a product of strong pastoral leadership that is surrounded by a balanced mix of well mobilized and enabled members serving in all units of church ministries. When set in motion, such a revitalization process will propel the urban church to both quantitative and qualitative growth that would prepare it in readiness for its place in the New Jerusalem where “all nations, and kindreds, and people, and tongues” will gather with the shout of the final hallelujah “to him who sits on the throne and to the Lamb” that “was slain to receive power and wealth and wisdom and strength and honour and glory and praise” (Rev. 5:12, 13). / Thesis (Ph.D. (Missiology))--North-West University, Potchefstroom Campus, 2011.

The church is not like any other institution or organisation in society. Although the church is primarily invisible and spiritual, it is a visible organisation in the world, and it spans across borders of nations, languages and countries. John Calvin strongly rejected the notion that the church is only a spiritual organisation of which the visible administrative side is downplayed. The fellowship of the church must not only be seen as a mystical relation with Jesus Christ. At the three-yearly synod of the GKSA, which was held in the year 2000, a report was tabled titled 'Preservation and Growth of the Church'. The report requested that all local congregations should develop and implement a congregational strategy that is applicable to their own unique environment. The congregational strategy's main purpose must be to guide the congregation to fulfil its biblical purpose. The fact that people are turning their backs on the traditional churches, including the GKSA who is losing about 2000 members per year, is an indication that it cannot be 'business as usual' for them in future. The purpose of this study is to design a framework for crafting and executing a congregational strategy for the local congregations of the GKSA. The study started with a literature study on the science of strategic management. This provided a theoretical foundation for the framework. Although the strategy of different organisations will differ vastly, the process to follow is much the same. The literature study indicated that the benefits of a well developed and executed organisational strategy are not limited to large profit making organisations, but is also useful to non-profit organisations such as government departments and church congregations. The literature study included a study on the essence and work of a congregation. The purpose of this part of the study was not to be a detailed theological study of the different views and types of church denominations, but only focused on the views of the GKSA. The literature study also tested the applicability of the strategic management theory on the nature and work of a congregation. An empirical study was performed in the congregations of the GKSA, which indicated that the majority of congregations do not have a congregational strategy. The main reason for not having a congregational strategy is that congregations do not have the knowledge and skills available to lead and facilitate the process of crafting and executing a congregational strategy. The empirical study also gathered best practices from congregations that are doing strategic management. These best practices were included in the proposed framework for crafting and executing a congregational strategy. The knowledge gained from the literature and empirical study was combined into a framework for crafting and executing a congregational strategy. This framework can be used by congregational leaders to guide them though their own process of crafting and executing their unique congregational strategy. The research concludes with a recommendation that the Theological School of the GKSA should consider including a course on strategic management in the training syllabus of aspiring ministers. The course should be developed specifically taking into account the background and circumstances of the GKSA, and should not be generic like the course that is included in the Baccalaureus Commercii curriculum. Because of the fast changing environment of the 21st century, the course should also be condensed and be presented to ministers already called in congregations. Because strategic management is a specialised management science, and external Strategic Management consultants tend to be expensive, the research also made the recommendation that the Administrative Bureau of the GKSA consider employing their own Strategic Management consultant for the GKSA with the specific assignment to assist and guide all congregations with their congregational strategy. / Thesis (Ph.D. (Business Management))--North-West University, Potchefstroom Campus, 2011.

The gospel according to Matthew has particularistic (i.e. specific to the Jews) as well as universal features. The particularistic features are demonstrated by the Jews included in the gospel, whereas the gentiles (non–Jews) are representative of the gospel’s universal nature. Traditionally, it is said that the gentiles in the gospel often come to confess Jesus as the Messiah, whereas the majority of Jews reject Him. Gentiles who come to confess Jesus will likely become part of the church. However, some researchers doubt whether the gospel according to Matthew does indeed present such a positive picture of the gentiles. This may have implications for the inclusion of the gentiles in the church. The question arises whether gentiles become part of the church by virtue of their confession of Jesus as the Christ. The purpose of this study was thus to determine whether gentiles become part of the church by virtue of their confession. Chapter 1 sets out the background to the research question and the problem statement. Chapter 2 asks whether gentiles do indeed come to confess the Messiah. The birth narratives provide an outlook of gentiles who will come to a confession. In the ministry narratives, the Roman officer and the Canaanite woman acknowledge Jesus’ authority. The Roman officer receives the promise that non–Jews will be part of the Kingdom of Heaven. The Canaanite woman points towards gentiles who will triumph over the gates of hell. When Jesus dies, the Roman soldiers acknowledge Him as the Son of God. This is based on a literature study. Chapter 3 asks whether the Jews reject Jesus as the Messiah. The fulfilment citations place the unrighteousness of the Jews in continuity with Israel of old, and the disputations and declaration of woe reveal the hypocrisy of the Jewish leaders. This is also based on a literature study. Chapter 4 explores the meaning of the word rock (petra) on which Jesus builds His church ? according to Matthew 16:18. In order to establish the meaning of the word, an overview of the word’s interpretation history is provided. Secondly, the meaning of the word is also determined exegetically. Chapter 5 sets out a summary of all the findings of the study. The main findings are: Gentiles often come to confess Jesus; in contrast, most Jews reject Jesus as the Messiah. Jesus builds the church on Himself as the Rock, but extends the privilege to those, like Peter, who confess Him to become lesser bricks in the church. It can therefore be said that gentiles become part of the church by confessing Jesus as the Christ. / Thesis (M.A. (New Testament))--North-West University, Potchefstroom Campus, 2011.

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

Thesis (Ph. D.)--Universität zu Köln, 1984. / Includes bibliographical references (p. [171]-185).