Text in Afrikaans / Die kerk, in sy bree gesien, is tans in 'n 'nie-groei-kultuur' vasgeval. Daar is by min gemeentes 'n opregte las vir verlorenes te bespeur. Leiers het 'n gemaksone van professionalisme en instandhouding betree waar die groei van gemeentes me hoog op hul agenda geplaas word nie. Hierdie instandhoudingsingesteldheid en derhalwe 'n uitsluitlik na-binne-gerigte bedieningsfilosofie, het grootliks tot geringe groei en soms ook agteruitgang bygedra. Die omvangryke veranderinge in die samelewing gaan nie deur die kerk vrygespring word nie. Vandag kan kerke nie meer vanselfsprekend op die tradisionele ondersteuning en lojaliteit van mense sowel as die samelewing aanspraak maak nie. Die kerk is in 'n groot mate uitgeskuif en geniet nie meer dieselfde kollig as in die verlede nie. Groot 'kerklike grondgebied' is reeds afgestaan. Leiers is deel, en gevolglik ook 'n produk, van die huidige kerklike situasie waar belangeloosheid ten opsigte van gemeentegroei dikwels 'n algemene verskynsel is. Vanwee strukture soos die herder-kudde-model, is lidmate vir jare buite bedieningsgeleenthede gehou. Die bediening was as die verantwoordelikheid van leiers beskou. Die rol van lidmate is tans besig om groot veranderinge te ondergaan, aangesien gewone lidmate toenemend in dienswerk opgeneem word. Vrae wat reeds gevra word, is: Wat gaan die unieke rol van leiers in die toekoms wees? Wie is vir groei-inisiatief verantwoordelik? Die probleem waarmee leiers tans te make het, is hul behendigheid om die uitdagings en eise van 'n nuwe kerklike paradigma te ontmoet, veral in 'n mondering wat vir 'n uitgaande paradigma bedoel is. Baie kritiek word teen opleidingsmodelle gerig, maar wesenlik is die probleem in 'n gevestigde "mind-set" gesetel. Groeiende gemeentes wereldwyd toon dat hul leiers 'n sleutelrol in die groeipotensiaal van die gemeente speel en leiers van hierdie gemeentes het die voortou geneem om nuwe moontlikhede en modelle van leierskap uit te stal. Daar sal totaal nuut oor leierskap gedink moet word indien ons die groei van gemeentes ten doel het. In hierdie navorsing word leierskaptendense in die algemeen, asook leierskaptendense spesifiek in groeiende gemeentes, ondersoek. 'n Teorie vir 'groei-leierskap' word dan hieruit ontwikkel en aangebied. / The church is not experiencing a lot of growth at the moment. A number of congregations have no urge to find the lost ones. Growth is not a priority, due to leaders maintaining instead of expanding the congregation. This philosophy to maintain resulted into an inward practice which contributed to little growth, more seriously even a decline in total membership. The numerous changes experienced by the community at large will also fall the church to victim. The church has lost support simply because of a total lack in the so-called traditional loyalty and support. The church is no more the focus as in the past, it has been side-lined. The church has already lost greatly. Church leaders, as such products of the present day situation in the church, have been part of this culture of non-interest in the growth of the congregation. The typical evangelistic model of shepherd and flock left the ordinary members of the congregation out in the cold. The ministry was the responsibility of the church leaders, however the role of the ordinary members of the congregation is changing as they too are becoming more involved in ministry. Questions such as the following come to the fore: What is the unique role of church leaders going to be in future? Who's going to be responsible for growth inisiatives in the church in future? The problem facing church leaders of the day, is their total lack to meet the challenges and demands. The new evangelistic paradigm especially calls for an outgoing approach. Criticism has been given against the training of leadership but most probably the problem lies within their established mind-set". Globally, congregations which are experiencing large growth, has proved their leaders to play a paramount role in exploiting their growth potential. Such leaders were in the forefront of new leadership exhibiting the same qualities. If the growth of the various congregations is of importance, then the whole issue around leadership will have to be adapted and renewed. This research contains leadership tendencies in general, as well as leadership tendencies in growing congregations. A theory for "growth-leadership" will be developed and presented from this. / Practical Theology / Th.D. (Practical theology)

No abstract available. / Thesis (M.Th.)-University of Durban-Westville, 1986.

Text in Afrikaans / Hoe kan die kerk, spesifiek ook die NG Kerk in Namibie, gestruktureer word om werklik relevant te wees in 'n samelewing waarin soveel veranderinge plaasvind? Eers word gekyk na die Praktiese Teologie as navorsing random die kommunikatiewe handelinge in diens van die evangelie; 'n definisie wat werk met 'n bepaalde verhouding tussen kerk en wereld. Daarna word die groot sosiale, staatkundige en godsdienstige veranderinge in die samelewing bespreek waarin die kerk hom bevind. As antwoord op die vraag: "watter kommunikatiewe handelinge in diens van die evangelie kan van die kerk 'n wesenlike faktor vir die evangelie in die wereld laat wees?", bespreek hoof stuk 3 dan die moontlikhede wat die model van die kerk as dienskneg inhou vir die kerk se invloed en rol in die samelewing. Die laaste hoofstuk wys veral op die belangrike rol van lidmate en kleingroepe in die strukturering van die kerk om so 'n dienskneg-kerk te wees. / How can the church, particularly the Dutch Reformed Church in Namibia, be structured to be truly relevant in a society where so many changes occur? Chapter 1 concerns Practical Theology researching communicative acts in the service of the gospel; defining a specific relationship between the church and the outside world. This is followed in Chapter 2 by a discussion of the churches' role regarding the enormous social, political and religious changes in society. In reply to the question: "which actions of communication in service of the gospel can assist the church to be a substantial factor to promote the gospel in the world?", chapter 3 looks at the possibilities that the model of the church as servant has for the influence of the church in the society. The last chapter refers particularly to the important role of laity and small groups in the structuring of the church to serve the community. / Philosophy, Practical and Systematic Theology / M. Th. (Practical Theology)

This study describes and analyses lay training programmes at Mindolo Ecumenical Foundation (MEF) with emphasis on: Women's Training; Conference, Research and Development; and Youth Leadership. Mindolo is seen as an expression of the church's presence in society and a symbol of hope, peace and reconciliation. Lay training programmes at Mindolo aim at equipping Christians to act as 'leaven', salt and 'light' in society. The values and morals of the African people could be the basis of such teaching. The study discusses how the term 'laity' has negative implications such as regarding the laity as non-competent or specialist because they are not priests or theologians. It illustrates that although the majority of Christians are women, leadership in the church is dominated by men. The study illustrates how critical it is for Mindolo to evaluate its original vision in light of current challenges and promises. / Christian Spirituality, Church History and Missiology / MA (Religious Studies)

Text in Afrikaans / Die kerk, in sy bree gesien, is tans in 'n 'nie-groei-kultuur' vasgeval. Daar is by min gemeentes 'n opregte las vir verlorenes te bespeur. Leiers het 'n gemaksone van professionalisme en instandhouding betree waar die groei van gemeentes me hoog op hul agenda geplaas word nie. Hierdie instandhoudingsingesteldheid en derhalwe 'n uitsluitlik na-binne-gerigte bedieningsfilosofie, het grootliks tot geringe groei en soms ook agteruitgang bygedra. Die omvangryke veranderinge in die samelewing gaan nie deur die kerk vrygespring word nie. Vandag kan kerke nie meer vanselfsprekend op die tradisionele ondersteuning en lojaliteit van mense sowel as die samelewing aanspraak maak nie. Die kerk is in 'n groot mate uitgeskuif en geniet nie meer dieselfde kollig as in die verlede nie. Groot 'kerklike grondgebied' is reeds afgestaan. Leiers is deel, en gevolglik ook 'n produk, van die huidige kerklike situasie waar belangeloosheid ten opsigte van gemeentegroei dikwels 'n algemene verskynsel is. Vanwee strukture soos die herder-kudde-model, is lidmate vir jare buite bedieningsgeleenthede gehou. Die bediening was as die verantwoordelikheid van leiers beskou. Die rol van lidmate is tans besig om groot veranderinge te ondergaan, aangesien gewone lidmate toenemend in dienswerk opgeneem word. Vrae wat reeds gevra word, is: Wat gaan die unieke rol van leiers in die toekoms wees? Wie is vir groei-inisiatief verantwoordelik? Die probleem waarmee leiers tans te make het, is hul behendigheid om die uitdagings en eise van 'n nuwe kerklike paradigma te ontmoet, veral in 'n mondering wat vir 'n uitgaande paradigma bedoel is. Baie kritiek word teen opleidingsmodelle gerig, maar wesenlik is die probleem in 'n gevestigde "mind-set" gesetel. Groeiende gemeentes wereldwyd toon dat hul leiers 'n sleutelrol in die groeipotensiaal van die gemeente speel en leiers van hierdie gemeentes het die voortou geneem om nuwe moontlikhede en modelle van leierskap uit te stal. Daar sal totaal nuut oor leierskap gedink moet word indien ons die groei van gemeentes ten doel het. In hierdie navorsing word leierskaptendense in die algemeen, asook leierskaptendense spesifiek in groeiende gemeentes, ondersoek. 'n Teorie vir 'groei-leierskap' word dan hieruit ontwikkel en aangebied. / The church is not experiencing a lot of growth at the moment. A number of congregations have no urge to find the lost ones. Growth is not a priority, due to leaders maintaining instead of expanding the congregation. This philosophy to maintain resulted into an inward practice which contributed to little growth, more seriously even a decline in total membership. The numerous changes experienced by the community at large will also fall the church to victim. The church has lost support simply because of a total lack in the so-called traditional loyalty and support. The church is no more the focus as in the past, it has been side-lined. The church has already lost greatly. Church leaders, as such products of the present day situation in the church, have been part of this culture of non-interest in the growth of the congregation. The typical evangelistic model of shepherd and flock left the ordinary members of the congregation out in the cold. The ministry was the responsibility of the church leaders, however the role of the ordinary members of the congregation is changing as they too are becoming more involved in ministry. Questions such as the following come to the fore: What is the unique role of church leaders going to be in future? Who's going to be responsible for growth inisiatives in the church in future? The problem facing church leaders of the day, is their total lack to meet the challenges and demands. The new evangelistic paradigm especially calls for an outgoing approach. Criticism has been given against the training of leadership but most probably the problem lies within their established mind-set". Globally, congregations which are experiencing large growth, has proved their leaders to play a paramount role in exploiting their growth potential. Such leaders were in the forefront of new leadership exhibiting the same qualities. If the growth of the various congregations is of importance, then the whole issue around leadership will have to be adapted and renewed. This research contains leadership tendencies in general, as well as leadership tendencies in growing congregations. A theory for "growth-leadership" will be developed and presented from this. / Philosophy, Practical and Systematic Theology / Th.D. (Practical theology)

Thesis (DTh (Practical Theology and Missiology))--University of Stellenbosch, 2011. / ENGLISH ABSTRACT: This dissertation presents the empowerment of the laity in the church as a strategic key activity to bring transformation within the Malawian Church and its context. It is an attempt to answer the question: How can the laity of the CCAP Nkhoma Synod be empowered to become missional agents of transformation? The researcher contends that, if the clerical leadership can engage faithfully in the task of equipping all members for service in the Church and community, a phenomenal improvement in the quality of life in Malawi can take place. The first chapter serves as an introduction to the whole work. It describes the problem in three related questions, all of which demand a practical theo-logical response to the described scenario. Along with other introductory essentials, this chapter establishes the epistemological framework for doing theology in congregations as overarching for the study. It basically defines theology in a practical way. Chapter 2 describes the physical features of Malawi, as well as a historical background of the Church in Malawi. While it presents a general historical background, it pays special attention to the contributions of the laity in the development of the Malawian Church. The role of the laity in Church development and growth throughout the Church's history is quite remark-able, must be appreciated, and actually deserves a special study. Chapter 3 deals with the analysis of the context in which the Malawian Church exists and ministers. It exposes the suffering caused by poverty and HIV/AIDS, that people in the Church and society experience. The situation, as described, provides the motivation and driving force for this study. The identity analysis of the Nkhoma Synod dominates Chapter 4, which discusses the influence of identity on the way the Church equips its members. The picture that it portrays proves that identity should be used to promote empowerment of the laity. Chapter 5 discusses the Church's missional nature and explains the Church's position in the society, as well as its biblical mandate to serve. This discussion is taken further in Chapter 6, which deals with the specific role of the Church in sustainable development. The Church, with its missional nature, is viewed as a capable catalyst and participant in community development. Chapter 7 develops a detailed explanation of the laity‟s empowerment as a key activity of the Church in its practice of theology. This empowerment is approached from different perspectives and also receives an African view. This chapter prepares the research with the basic theory used in the case study that Chapter 8 presents. The final chapter summarizes the whole discussion as a way of commenting on the findings that climax in the case study. This study asserts that, if the clerical leadership in the Malawian Church in the Nkhoma Synod can empower the laity and utilize their spiritual gifts, then the missional identity of the Church can come to the fore. / AFRIKAANSE OPSOMMING: Die tesis handel oor die bemagtiging van lidmate as ʼn strategiese sleutel tot transformasie binne die Malawiese Kerk en sy konteks. Dit is ʼn poging om die vraag te beantwoord: Hoe kan die lidmate van die CCAP Nkhoma Sinode bemagtig word om missionêre agente van transformasie te wees? Die navorser beweer dat, indien die leierskap getrou die taak kan uitvoer om alle lidmate toe te rus vir diens in die Kerk en die gemeenskap, ʼn merkwaardige verbetering in die lewenskwaliteit in Malawi kan plaasvind. Die eerste hoofstuk dien as ʼn inleiding tot die hele werk. Dit beskryf die pro-bleem in drie verwante vrae wat al drie ʼn praktiese teologiese reaksie tot die scenario wat beskryf is, bied. Tesame met ander inleidende noodsaaklik-hede, verduidelik hierdie hoofstuk die praxis metodologie van praktiese teologie. Hoofstuk 2 beskryf Malawi en vertel die geskiedenis van die kerk. Terwyl dit ʼn algemene historiese agtergrond bied, skenk dit spesiale aandag aan die bydraes van lidmate in die ontwikkeling van die Malawiese Kerk. Lidmate se rol in die Kerk se ontwikkeling en groei is werklik merkwaardig, moet waardeer word, en verdien eintlik ʼn spesiale studie. Hoofstuk 3 handel oor die analise van die konteks waarin die Malawiese Kerk bestaan en dien. Dit toon die lyding, veroorsaak deur armoede en MIV/VIGS, wat mense in die Kerk en samelewing verduur. Die situasie is die motivering en dryfveer vir hierdie studie. Die identiteitsanalise van die Nkhoma Sinode is die inhoud van Hoofstuk 4. Die stelling wat dit maak, is dat identiteit gebruik moet word om die bemagtiging van lidmate te bevorder. Hoofstuk 5 bespreek die kerk se missionêre wese en verduidelik die kerk se posisie in die samelewing asook sy Bybelse mandaat om te dien. vi Hierdie bespreking word verder gevoer in Hoofstuk 6 wat handel oor die rol van die Kerk om volhoubare ontwikkeling te verseker. Die Kerk, met sy missionêre wese, word gesien as ʼn belangrike rolspeler in gemeenskapsontwikkeling. Hoofstuk 7 verduidelik hoe lidmate bemagtig word om die missio Dei te volvoer. In teologiese teorie en die bedieningpspraktyk behoort dit tot die wese van kerkwees. Bemagtiging kan vanaf verskillende perspektiewe benader word, maar ʼn kontekstuee, eie, Afrika benadering, word voorgestaan. Dié hoofstuk is voorbereidend tot die beskrywing van die proses wat die navorser gevolg het om die teorie in die CCAP gemeente Nkhoma toe te pas en te evalueer: Hoofstuk 8. Die slothoofstuk som die hele bespreking op as ʼn manier om kommentaar te lewer op die bevindinge wat hul klimaks in die gevallestudie bereik. Hierdie studie bewys dat waar kerklike leierskap lidmate bemagtig en hul gawes benut, die missionêre identiteit van die Kerk daadwerklik sigbaar word.

Thesis (DTh (Old and New Testament))--University of Stellenbosch, 2006. / The interaction between scholarly and non-scholarly readings of Genesis 11:1-9 in the South African context refers to the transformation in biblical hermeneutics from the world of the text to the world of the reader and the post-colonial critique of Western essentialist scholarly modes of reading the Bible. This study explored three essentialist modes of scholarly reading from the South African context that perpetuated imperialism and colonialism: Anglocentric -, Afrikaner - and Anti-colonial modes of reading. Non-scholarly readings of Bible Study Groups, African mythology and artworks of Azaria Mbatha view the text as subject. Non-scholarly readings, from the margin of the South African context, informed by a holistic and interconnected cultural discourse, deconstruct essentialism and constructs responsible readings of the Bible. These readings deconstruct centralistic essentialist discourses and construct a liminal space for new creative and responsible readings of the Bible in the South African context that stimulates healing. The ubuntu reading of Genesis 11:1-9 by Desmond Tutu reflects this. His reading incorporates the African connected reading praxis of non-scholarly readings, from the margin of the 'South' African context, and makes use of scholarly discourse. Tutu's mode of reading leans on Western humanism and ecclesiology that does not follow a critical-holistic cultural discourse. The African Independent Church developed as a reaction to Western ecclesial structures. In the African Independent Church the concept, Moya or Spirit functions as a reading matrix that deconstructs the discriminatory and exclusive forces of essentialist disconnection. The study proposes that a Moya reading is an open-critical and inclusive theological-ethical concept. The interpretative thrust is decolonial, deconstructing essentialism and creating a liminal space, for new responsible readings of Genesis 11:1-9. A Moya reading is holistic and connects people to the land, a perspective that is foreign to essentialist scholarly readings of Genesis 11:1-9. This study contributes to the hermeneutical debate in South Africa, Africa and the global context by emphasising the importance of a continued interaction between scholarly and non-scholarly readings of the Bible from the margin.

Thesis (D. Min.)--Catholic Theological Union at Chicago, 2000. / Abstract and vita. Includes bibliographical references (leaves 216-224).

Project (D. Min.)--New Orleans Baptist Theological Seminary, 2008. / Abstract and vita. Includes bibliographical references (leaves 158-163, 217-221)

Thesis (PhD)--Macquarie University, Division of Humanities, Department of Modern History, 2007. / Bibliography: leaves 426-449. / Introduction -- Founding a colonial settler society with 'the blessing of nobleman and parson' -- Exporting gentry values: Brisbane's first Anglican bishop -- A clerical caste? A different kind of gentleman? Clergy and their wives -- In their place: being English and being Anglican in early Queensland -- Brisbane Anglicans: a socio-economic profile -- Women's business: domesticity and upholding the faith -- Men's business: the public face of the Church -- Beyond one man's power: Anglican parish life -- Establishing a synod for the diocese -- Conclusion. / The mid-nineteenth century was marked by a rapid expansion of the Church of England throughout the British Empire, much of the impetus coming from missionary societies and ecclesiastical and political elites in England. In particular, High Churchmen promoted the extension of the episcopate to provide the colonies with a complete Anglican polity, and in an effort to transmit to the colony something of the Anglican/English culture they valued. The means used were the Colonial Bishoprics Fund (CBF) and the Society for the Propagation of the Gospel (SPG), both of which were supported by a Tory paternalist elite in England. This study concerns the foundation of the Diocese of Brisbane in 1859, which was a part of this expansion, and which was effected during the brief Tory administration of Lord Derby. It is unsurprising then, that the first Bishop of Brisbane, the Right Reverend E.W. Tufnell, came from the Tory High Church tradition. The clergy he took to the diocese were of a similar theological and social outlook.--The period from the proclamation of free settlement in the Moreton Bay District in 1842 to the departure of the bishop for retirement in England in 1874, was a period of rapid population growth, immigrants arriving mainly from Britain and Ireland. The policy of the imperial government was to try to balance the emigration from Ireland, England, Scotland and Wales in proportion to their population and religious denomination. This meant that Anglicans were not as strongly represented in the colonial population as in England; emigrants from the other three countries being much less likely to be Anglicans. The bulk of those arriving in Queensland were working class or petit bourgeois, so consequently the socio-economic structure of Anglicanism in Queensland did not reflect that in England. Moreover, by the time the first Anglican bishop arrived in Brisbane, all state support for religious purposes was withdrawn. The Church of England in Queensland had to adapt to these significant differences of context.--Drawing on parish and diocesan records, the records of SPG, CBF and other organisations in England, personal documents (diaries and letters) and newspapers, this survey of Anglicanism in Brisbane diocese in the early colonial period, charts some of the ways Anglicans devised to create a distinctively Anglican community. The gendered roles of Anglican men and women; the various ways in which parishes came into being, were administered and financed; and the creation of a diocesan synod all bear testimony to the adaptability of Anglicans to their colonial context. Though the framework of this study is provided by the institutional church, diocesan records are sparse, and much of the content concerns the Anglican laity. This has provided an opportunity to explore heretofore neglected aspects of Anglicanism. It is a small beginning in the writing of a 'bottom-up' history of the Anglican Church in Australia. / Mode of access: World Wide Web. / vi, 449 leaves ill