Please read the abstract in the dissertation. / Dissertation (MA)--University of Pretoria, 2013. / Psychology / unrestricted

AFRIKAANS: In hierdie proefskrif is ‘n Praktiese Ekklesiologie ontwikkel op grond van vier perspektiewe: <ul><li> ‘n Historiese perspektief wat na vore kom in ‘n Histories-vergelykende Ekklesiologie. </li><li> ‘n Empiriese perspektief wat na vore kom in ‘n Prakties-teologiese Ekklesiologie. </li><li> ‘n Hermeneutiese perspektief wat na vore kom in ‘n Eksegetiessistematiese Ekklesiologie. </li><li> ‘n Strategiese perspektief wat na vore kom in ‘n Missionale Ekklesiologie. </li> </ul> In die proefskrif toon die promovendus aan dat die kerk ‘n ernstige krisis beleef. Die krisis is grootliks te wyte aan ‘n proses van institusionalisering wat deur eeue heen plaasgevind het. Empiriese navorsing het aangetoon dat institusionalisering destruktiewe gevolge vir die kerk inhou. Die proefskrif toon verder aan dat ‘n radikale en omvattende transformasie van die kerk van uiterste belang is. Transformasie impliseer ‘n proses waarin die sisteemverhaal van die kerk verander, van ‘n institusionele benadering tot kerkwees tot ‘n meer organiese verstaan van kerkwees, gebou op Bybelse metafore. ‘n Organiese kerkbegrip en Missionale Ekklesiologie dien as basis vir die transformasie van die gemeentelike bedieningspraktyk, van ‘n pastorale bedieningspraktyk na ‘n missionale bedieningspraktyk. ENGLISH: In this dissertation a Practical Ecclesiology is developed based on four perspectives: <ul> <li> The historical perspective is reflected in an Historical-comparative Ecclesiology. </li><li> The empirical perspective is reflected in a Practical-theological Ecclesiology. </li><li> The hermeneutical perspective is reflected in an Exegetical-systematic Ecclesiology. </li><li> The strategic perspective is reflected in a Missional Ecclesiology. </li> </ul> The promovendus argues that the church is experiencing a severe crisis. This crisis is mainly due to a process of institutionalisation which had taken place over centuries. Empirical research had shown the destructive effects this process had on the church. The dissertation indicates that a radical and global transformation of the church is essential. Transformation implies a process in which the system story of the church need to change. This transformation could be regarded as a change from an institutional to a more organic functioning of the church, based on Biblical metaphors relating to the church. An organic understanding of the church will lead to a transformation of the congregational ministry, from a pastoral ministry to a missional ministry. / Thesis (PhD)--University of Pretoria, 2011. / Practical Theology / unrestricted

More than 20 million copies of Warren’s book, The Purpose Driven Life (2002), were sold over the past 2 years. It is the best-selling hardback in U.S. history. Warren’s previous book, “The Purpose Driven Church” (1995), has sold over one million copies in 20 languages, and was selected as one of the 100 Christian books that. changed the 20th century. More than 415 churches/congregations in South-Africa have already purchased “The Purpose Driven campaign kit” and completed the 40 Days Campaign or are planning to do so. The name Rick Warren is synonymous with “Purpose Driven” and the popularity of his work as well as his influence in this country, justifies a study of this nature. This study wants to determine the effect of Rick Warren’s 40 days of purpose in the Circuit of Klerksdorp of the Nederduitsch Hervormde Kerk van Afrika. Warren (2002/3) provides five purposes for a believer in the church in his book, A Purpose Driven Life, which is according to him, the church’s purpose of existence. The book is divided into 40 brief chapters and participating congregations are motivated to use the book as part of their 40 days campaign. A Campaign Training Manual can be used complementary to the book helping congregations to prepare their campaign successfully. Chapter 1 of this study takes a look at the external and internal problems in the church. The question arises if the church is at all times sure of her purpose of excistence. There is a difference between efficiency (doing things correctly) and effectiveness, which is doing the right things correctly. The purpose of the church’s existence therefore involves choosing the right alternatives. The hypothesis of this study is that the 40 Days of Purpose is an excellent project for congregations to discover their purpose of existence while it also strengthens the process of building up the local congregation. With this hypothesis in mind, chapter 2 provides the underlying theological principles, concepts and some definitions of the subject of building up the local church. Chapter 3 contains a description of the preparation, the course and the ending of the 40 Days Campaign. The participating congregations in the circuit of Klerksdorp are evaluated according to the guidelines of the Campaign Training Manual. A theological view of each of Warren’s (2002) five purposes is also presented. Chapter 4 provides the quantitative and qualitative research which was done in the Curcuit of Klerksdorp. Eight congregations participated in the research project and the respondents reactions are discussed. Interviews that took place whith the pastors of participating congregations, are also discussed. Chapter 5 contains a critical evaluation of the 40 Days of Purpose as well as the book of Warren (2002/3). The conclusion reviews the hypothesis and whether it can be confirmed. / Dissertation (MA (Theology) : Practical Theology)--University of Pretoria, 2008. / Practical Theology / unrestricted

Afrikaans: Die sogenaamde "eenvoudige" belydenis waardeur kinders moet kwalifiseer om aan die nagmaal te mag deelneem binne die verband van die Nederduits Gereformeerde Kerk, spruit vanuit die Zwingliaanse belydenis rakende die teenwoordigheid van die Here in die nagmaal. Wat die Nederduitse Gereformeerde Kerk voorhou as nuwe eksegetiese insigte in die nagmaalstekste, sowel as 'n nuwe Bybelse teologie ten opsigte van die gebruik van die nagmaal deur kinders, is die ou eksegetiese insigte van Zwingli, sowel as die ou bekende teologie van Zwingli aangaande die Here se teenwoordigheid in die nagmaal. Deur kinders met 'n sogenaamde "eenvoudige" belydenis tot die nagmaal toe te laat, het die Nederduitse Gereformeerde kerk die nagmaalsopvatting in sy eie belydenisse verwerp ten gunste van die Zwingliaanse nagmaalsopvatting wat uitdruklik in die Nederduitse Gereformeerde Kerk se belydenisse verwerp word. Die Nederduitse Gereformeerde Kerk beoefen en leer nou die nagmaalsopvatting van Zwingli, onder die vaste oortuiging dat dit die Gereformeerde nagmaalsopvatting is, met slegs 'n nuwe toepassing ten opsigte van die kinders. Binne in die Nederduitse Gereformeerde Kerk se besluit om kinders deur 'n sogenaamde eenvoudige belydenis tot die nagmaal toe te laat, was daar 'n ander besluit opgesluit: die besluit oor wie die teenwoordige Here Jesus in die nagmaal sou wees. Hierdie besluit oor wie die teenwoordige Here Jesus in die nagmaal sou wees, was die onderskeidende en die bepalende vraag aangaande beide die inhoud en die bediening van die nagmaal vir onder andere Calvyn gewees. Calvyn se reaksie as antwoord hierop was dat ons almal in en deur die nagmaal deel verkry aan die teenwoordige mens-wees van Jesus Christus. Hierdeur word Calvyn se nagmaalsopvatting onderskei van die nagmaalsopvatting van Zwingli. Die Gereformeerde Kerke het die belydenis van Calvyn oor wie die teenwoordige Here Jesus in die nagmaal is, aanvaar in hul geloofsbelydenisse, waarmee hulle die nagmaalsopvatting van Zwingli uitdruklik verwerp het. Die Nederduitse Gereformoorde Kerke het homself in geen deel van die debat of besluite oor die teenwoordige mens-wees van die Here Jesus in die nagmaal verantwoord nie. Die kindemagmaal het die deelname van die gelowige aan die teenwoordige mens¬-wees van die Here verIore laat raak as deel van die geloofsbelewenis van die nagmaal. In die plek van die teenwoordige mens-wees van die Here Jesus het die Nederduitse Gereformeerde Kerk gekies vir gelowiges se deelname aan die gemeente se sosiale en godsdienstige samesyn. Die samesyn van die verbondsgesin en selgroepe het die geloofsgemeenskap met die teenwoordige mens-wees van die Here Jesus in die nagmaal vervang. Sonder die verskuiwing van die nagmaalsopvatting van Calvyn en die Gereformeerde kerke na die nagmaalsopvatting van Zwingli, sou die Nederduitse Gereformeerde Kerk nie kinders met ‘n sogenaamde "eenvoudige" geloofsbelydenis tot die nagmaal kon toelaat nie. Hierdie verskuiwing was nodig ten opsigte van die instelling van die kindernagmaal in die Nederduitse Gereformeerde Kerk. English: The so-called "simple" confession through which children should qualify in order for them to participate in communion within the framework of the Dutch Reformed Church, originates from the Zwinglian confession concerning the presence of the Lord in communion. What the Dutch Reformed Church presents as the new exegetical insights within the scripture references regarding the communion, as well as a new Biblical theology on behalf of the participation in communion by children, is the ancient exegetical insights of Zwingli, as well as the ancient known theology of Zwingli concerning the presence of the Lord within communion. By allowing children, with a so-called "simple" testimony, to the communion, the Dutch Reformed Church rejected the concept regarding the communion in its own confessions, in favour of the Zwinglian concept regarding the communion, which is expressly rejected in the confessions of the Dutch Reformed Church. The Dutch Reformed Church currently practices and teaches the concept regarding the communion according to Zwingli, under the firm conviction that this is the Reformed conviction regarding the communion, with only a new application on behalf of the children. Within the decision of the Dutch reformed Church to allow children by way of a so¬-called simple confession to participate in communion, another decision was intrinsically included: the decision regarding who the present Lord Jesus within the communion would be. This decision regarding who the present Lord Jesus within the communion would be, was the discerning and determining question regarding both the content, as well as the ministry of the communion for amongst others, Calvin. Calvin's reaction as reply to this was that all of us do obtain, in and through the communion, part in the present human-being of Jesus Christ. Through and due to this, the concept regarding the communion according to the teaching of Calvin is to be discerned from that of Zwingli. The Dutch Reformed Church has accepted in their faith creeds the confession pertaining to who the present Lord Jesus in the communion is, according to which they clearly rejected the concept regarding the communion according to the doctrines, which Zwingli supports. The Dutch Reformed Church has not yet justified himself in the decision regarding the present human-being of the Lord Jesus Christ within the communion. The children-communion caused the participation of the believer on behalf of the present human-being of the Lord Jesus Christ within the communion to be lost, being part of the faith experience of the communion. In the place of the present human-being of the Lord Jesus the Dutch Reformed Church chose for the participation of the believer on the social and religious fellowship of the congregation. The fellowship of the covenantal family, as well as the cell-groups, has replaced the faithful fellowship with the present human-being of the Lord Jesus Christ in the communion. Without the repositioning of the concept of Calvin and the Reformed Churches regarding the communion, towards the concept regarding the communion according to Zwingli, the Dutch Reformed Church would not allow children with a so-called "simple" confession of faith to participate in the communion These transfers were necessary on behalf of the institution of the communion for children within the Dutch Reformed Church. / Dissertation (MA (Theology))--University of Pretoria, 2007. / Dogmatics and Christian Ethics / unrestricted

This thesis in Church History presents a biographic study on the life of Ben Marais against the political and ecclesiastic background of South Africa of the 20th century. The significance of Ben Marais’ life is approached through his correspondence with the secretaries of the World Council of Churches during the 1960s and 1970s. The letters, pertaining to the World Council of Churches financial and moral support for the organisations fighting against Apartheid, reflect on Ben Marais’ involvement with the World Council and his particular concerns. Through a study on the life of Ben Marais insight can be gained into the thinking of the leadership of the NG Kerk. The study presents Ben Marais as a prophet who challenged the then popular tendencies in the NG Kerk theology on policy justification and on the relation between religion and nationalism. The central question in this study asks, what led an ordinary man, of humble background, to the insights he reflected, and guided him through times of transparent opposition to maintain his belief in what was right and just? What was the essence of his theology and understanding of the South African problem? To what extent could the church leaders of the present, and the future learn from his example and life, in terms of the tribulations faced, different schools of thought, and sentiments, both nationalistic and spiritual? The study then wishes to test the following hypothesis: Ben Marais can be considered as one of the steadfast and humble prophets of the church in Southern Africa during the 20th century, who serves as an example of Christian Brotherhood, regardless of the perplexities, for present and future generations on relations between the affairs of faith, state and society. The thesis presents a broader introduction on Church Historiography. Ben Marais’ own historiographical reflection is considered. The approaches to history are summarised as background to the periodisation model adopted by the study. The study wishes to work with a thematic model set against a chronological framework. Sensitivity to geographical concerns is also expressed. Afrikaner Nationalism is not seen in isolation, but in relation to African, English and Indian Nationalism. / Thesis (DD)--University of Pretoria, 2005. / Church History and Church Policy / unrestricted

The high value of good health in Africa and the serious threat to life posed by diseases that plague the African continent including South Africa, are highlighted in this thesis. The question whether the church in South Africa as a stakeholder in human development in Africa, contributes meaningfully to the continental and national vision of "a better life for all" or "good health for all" is posed and an attempt made to answer it. Operating from the Western world-view, the Hervormde Kerk in Suidelike Afrika (HKSA) is found not to be contributing meaningfully to the realisation of the African vision of "good health for all". Resistance to cure and healing by means of Western medicine and pastoral care and counselling as well as a lack of spiritual and numerical growth in the HKSA are identified as consequences of the imposition of exclusively Western Christian theological formulations on the African church. The assumption underlying this thesis is that ministry to the sick in the African mainline churches should recognise the role played by supernatural forces in the belief systems of Africans regarding health and illness. This assumption is based on the fact that theological formulations are socially influenced and constructed. Following Zerfass' methodological model, this research examines the principles underlying the ministry to the sick in the HKSA and the Nederduitsch Hervormde Kerk van Afrika (NHKA); highlights the core African beliefs with regard to the health and illness discourse and practice; points out the shortcomings of the current ministry to the sick in the HKSA. The findings of the investigation into the theological tradition and the results of the exploration of the literature on the African context are brought into the critical dialogue. On the strength of findings of the critical dialogue between the church's traditional theological theory and the results of the exploration of the literature on the African context, the church's healing ministry is recommended as a necessary part of the church's official task in a black South African context. / Practical Theology / D.Th. (Practical Theology)

Text in Afrikaans / The URCSA's synod of Northern Transvaal consists of 128 congregations of which 48 are at present without a minister. Of the 48 congregations, 23 are small rural congregations. This does not include the numerous ward churches of large rural congregations that are in essence also small congregations. The URCSA has two historical legacies; namely, material poverty and the Presbyterian form of church governance known as the tipple office-bearers' doctrine (manus triplex) with a built-in hierarchy that affords pastors a prominent leadership role in congregations. The assumption can thus be made that each congregation should have a church council and pastor. As small rural congregations cannot afford the expense of their own minister, they therefore have to cope without one. Against this background one must understand the importance of elders in small rural congregations of the URCSA where the role of pastor is assumed and performed by elders, yet without any official training. This compels the church to probe alternative ways to become a pastor. The former DRMC and DRCA subscribed to an ecclesiastical practise whereby proven church leaders could be admitted as pastors on the grounds of their unique spiritual gifts. This practise has been accepted by the general synod of the URCSA. It is clear from this empirical study that the top leadership of the URCSA should adapt this accepted practise to accommodate the situation of the rural congregations. The possible synthesis of the apprentice, in-service-training, and tent-making models as general models for ministerial training amongst Protestants in the past, could pave the way for an adapted Pauline tent-maker model that will lead to the admittance of proven local church leaders as pastors in the URCSA's rural ward churches and small congregations. The prevailing situation of the rural church necessitates this mode of ministry as a supplementary alternative to the existing training of ministers. As it addresses a critical situation, it does not stand in opposition to the full-time ministry or the thorough theological training of especially the younger people. What does emerge from the context of the rural church, is the need for both modes of ministry. / Practical Theology / D.Th.

Summaries in Afrikaans and English / Text in Afrikaans / Hierdie proefskrif is die resultaat van kwalitatiewe navorsing oor bestaande en veronderstelde teoriee en praktyke in die kerklike onderrig van die Ned. Geref. Kerk aan adolessente. 'n Teologies-refleksiewe benadering is gevolg waaruit die oortuiging na vore gekom het, dat antwoorde vir effektiewe kerklike onderrig gesoek moet word in die proses van vernuwing (agogie) wat binne elke geloofsgemeenskap plaasvind; 'n proses wat lei tot 'n bedieningsmodel wat uniek vir daardie geloofsgemeenskap is. Die vernuwingsproses sal veral in die sinode, kerkrade en gemeentes se verstaan en toepassing van kerklike onderrig moet plaasvind. Hierdie vernuwing sal uiteindelik binne die konteks van die plaaslike gemeente moet realiseer, maar dan as 'n vernuwing wat meer is as hoe die praktyk moet verander om by die teorie van die status quo aan te pas, dit sou net die status quo tot ideologie verhef. Netso min beteken vernuwing dat dit wat in praktyk werk tot norm verhef kan word, ongeag die veronderstelde teoriee of metodes daaragter, dit sou die gevaar loop van ongeoorloofde pragmatisme. Ook mag verandering en vernuwing nie met mekaar verwar word nie, want nie alle veranderinge wat aangebring word, het noodwendig enige vernuwing tot gevolg nie. In die vernuwingsproses gaan dit nie oor die greep wat die kerk op jongmense moet kry nie, maar om hulle die kans te gun om hul eie geloofsvisie in hul gemeente te ontdek; daarom vra dit 'n gedifferensieerde onderrig benadering, vanwee die differensiasie gedurende adolessensie; die kerk moet leer om die taal te praat wat in die daaglikse werklikheid van adolessente sin maak en hulle die ruimte gun om hul ervarings en vrae te kan leer verwoord in die taal van godsdiens. In die kerk se onderrig aan adolessente is geloofskommunikasie en geloofsbelewing soms belangriker as die deurgee van geloofskennis. Die ontwikkel ingsprosesse tydens adolessensie, hul geloofsvorming en die kerk- 1 ike onderrig wat hulle ontvang, bepaal grootliks hul uiteindelike geloofsvolwassenheid en spiritualiteit. Ten einde die kerk se verantwoordelikheid teenoor adolessente na te kom, sal kerklike onderrig binne die konteks van adolessensie verstaan moet word in terme van die kognitiewe, affektiewe en konatiewe ontwikkeling en behoeftes van adolessente, soos wat dit binne hul leef- en portuurgroepkonteks voorkom. / This thesis is the result of a qualitative research on theories and practices which are followed or assumed to be followed in the religious education of the Dutch Reformed Church. The research was done by means of a theological reflective approach. The study concludes that the solution for effective teaching by the church lies within the process of renewal (and change) within each congregation; a process that leads to a model of ministry that will be unique to that congregation. This process of renewal must take place in the understanding and practice of church education by the synod, church councils and congregations. Ultimately this takes place within the context of the local church. But then as a renewal that should be more than just another way to change the praxis to accommodate the status quo, for this would transform the status quo into an ideology. Renewal is likewise not a quest to sanctify that which seems to work, irrepective of the theories and methods which are implicated, this would lead to an illegal pragmatism. Nor should renewal be confused with change, for not all changes necessarily causes any renewal per se. An important aspect in this process of renewal, is not the grip that the church has on its youth, but the chance(s) they are given to discover their own religious convictions in their congregation; this needs a differentiated education approach because of the differentiation during adolescence; the church will have to learn to speak in a language which make sense in their daily reality and to give them the chance to express their own experiences and questions in the language of religion. This means that the church will have to understand their context of lifestyle and peergoup influences and accordingly address the cognitive, affective and conative aspects of religious education. In the church religious education to adolescents, communicating and experiencing religion is sometimes more important than the knowledge they should obtain. The developmental processes of adolescents, the shaping of their convictions of faith and the teaching of the church strongly influences their ultimate religious maturity and spirituality. / Philosophy, Practical & Systematic Theology / D. Th. (Praktiese Teologie)

Text in Afrikaans / Geloof wat in die kategese as deel van 'n to tale geloofsvormingsproses op die tafel kom, moet holisties-ekosistemies verstaan word met die 'hic et nunc'- relevansie daarvan as 'n kwalifiserende maatstaf. Geloof so gesien, behoort in die kategesemateriaal van die Nederduitse Gereformeerde Kerk na vore te kom. Die grootste deel van die studie is gewy aan die bree teoretisering in holisties-ekosistemiese perspektief. Vanuit 'n wetenskapsteoretiese vertrekpunt is 'n eie prakties-teologiese teorie oor geloof ontwerp wat geloof enersyds sien as die dinamiese interaksie van gawe, inhoud en respons, en andersyds as 'n aantal perspektiewe daarop. Hierdie teorie het as vertrekpunt gedien om sekere van die kontekste waarbinne geloof funksioneer, te beskryf, naamlik die koninkryk van God, die samelewing, die gemeente, die kategese, die adolessent, die jeugsubkultuur en die skool. In hierdie beskrywing is 'n omvattende teorie oor die kategese daargestel wat dit holisties-ekosistemies sien. Deur middel van inhoudsanalise is fasette van die teoriee getoets aan die lesse in die handboeke van die kategete wat met die adolessente in standerd 5 tot 8 werk. Daar is bevind dat die geloofsbeeld wat na vore kom steriel kognitief-vertikaal is. Oor 'n tydperk van meer as twintig jaar is weinig samelewingsrelevante kwessies aangeraak. Die belangwekkende dokumente Ras, Volk en Nasie en Kerk en Samelewing het nie gefunksioneer nie. In terme van die teorie oor geloof fasiliteer die kategesemateriaal nie relevante geloof midde-in die wereld waarin die adolessente moet glo nie. Dit het ook geblyk dat die inhoudsanalise as werkwyse en die meetinstrument wat ontwerp is, bruikbaar was. Die studie formuleer vanuit die teoriee en die empiriese ondersoek 'n aantal perspektiewe van waaruit die kategese en die lesmateriaal daarvan die kritiese hantering van die verhouding kognitief-affektief-konatief en die gerigtheid individueel-vertikaal, horisontaal-ekklesiaal en horisontaal-sosiaal kan hanteer met die oog daarop dat die kerk sigself en die adolessente as deel daarvan, nie in 'n dogmatistiese ghetto in perk nie, maar vorm met die oog op 'n selfstandige en relevante geloofsfunksionering op die geloof stog in die woestyn van die wereld met die oog op die realisering van die Ryk van God. / Faith which is handled in catechesis as part of the total process of the formation of faith should be understood in a holistic-ecosystemic way with its 'hic et nunc' relevance as a qualifying criterion. It should also appear in this form in the material for catechesis in the Nederduitse Gereformeerde Kerk. The greater part of the study focuses on broad theorising from a holistic-ecosystemic perspective. An independent practical-theological theory on faith is developed from a scientific-theoretical basis. This theory sees faith as a dynamic interaction of gift, content and response on the one hand and a number of different perspectives on the other. It serves as the point of departure for describing some of the contexts in which faith functions, namely the kingdom of God, society, the community, catechesis, the adolescent, the youth subculture and the school. In the process a comprehensive theory about catechesis is developed which sees it holistically ecosystemically. Content analysis is used to test aspects of the theories against the lessons in the manuals for catechists working with adolescents in standards 5 to 8. The resultant image of faith is found to be cognitively-vertically sterile. Over a period of more than twenty years few socially relevant issues were touched on. The important documents Ras, Volk en Nasie and Kerk en Samelewing did not function. In terms of the theory of faith this material for catechesis does not facilitate relevant faith in the world in which the adolescent has to have faith. It is also apparent that content analysis as a method and the measuring instrument used were suitable. Using the theories and the empirical investigation the study formulates a number of perspectives from which catechesis and the lesson material can deal with the critical handling of the relationship cognitively-affectively-conatively and the directedness individually-vertically, horizontally-ecclesially and horizontally-socially so that the church does not imprison itself and its adolescent members in a dogmatistic ghetto, but shapes them so that their faith can function independently and relevantly on the way of faith through the desert of the world with a view to realise the kingdom of God. / Philosophy, Practical & Systematic Theology / Th. D. (Praktiese Teologie)

Despite the fact that the Bible as the inspired Word of God deals primarily with the relationship between God and humankind and the way to salvation and eternal life, the Bible also presents tenets that entreat the protection of the natural and biophysical world. Consequently, since the environment is a foremost aspect of God’s creation it is appropriate to establish the Biblical perspective on creation as a whole and Christians’ subsequent position and duty to creation. Humankind has been ecologically irresponsible. Greed, inadequate knowledge and negligence have led to exploitation, degradation, and disregard for the natural environment. Unfortunately, there appears to be a “deep silence” within the Christian Church worldwide as well as in South Africa on believers’ role and duty towards the natural created environment. The premise underpinning this thesis is that God’s redemptive care applies not only to people, but also to the whole of creation and that believers have a Biblical mandate to care for the natural environment and afford it its concomitant value. The Bible provides believers with directives regarding environmental care summarised in God’s requirement for man to “work [the earth] and take care of it” (Gen. 2: 15). The anticipated outcomes of this research were to establish the status of Environmental Stewardship as a dimension Christian Stewardship and the level of Environmental Literacy provided for in the curricula of theological seminaries of the Uniting Reformed Church in Southern Africa. The study further attempted to determine the level of understanding and stance of ministers, lecturers, elders and students towards these issues. Believers have a duty of care in relation to God’s creation in totality – both humanity and the natural environment. There is a great need for Christian discussion on and improvement in the appropriate use and protection of the environment. / Curriculum and Instructional Studies / D. Ed. (Didactics)