Kenneson (1999:242-245) tells the Japanese story of an old barren, aged and wardamaged cherry tree and an old man who attempts to nurse it back to life. One day two children stumble upon him. They were puzzled by his devotion to a tree that already appears to be dead. They inquired about this and he explained that he realizes that she hasn’t blossomed since before the war but one day, with a little kindness and patience, she may again. The children were inspired by the old man’s devotion and hope and agreed to join him in his efforts to nurse the tree back to life. They worked hard, but much of their time they spend waiting and hoping. And then one day a single pink petal appeared, followed by a rapturous display of fruit-producing blossoms. The Church can be compared to this dying tree that needs to be nurtured back to life. We are called to devote our lives to nurturing this tree called the church even when she seems dead and even when we have no guarantees that we will see a bountiful harvest of the Spirit’s fruit, in our lifetime. We may or may not see the church bear abundant fruit in our generation. But we must not give up hope that God will do what God has promised to do. What is also important is that we will inspire children and youth by our example and that they will be willing to continue to nurture this “tree”, no matter how hard the work to be done or how much waiting and hoping they have to put in. Unfortunately our catechism does not always provide them with all the “tools” they need to nurture the “tree” back to life. This study is about finding new ways. I looked into sport programmes, especially Ubabalo to see how their program works and what they do to keep the youth captivated and committed. I used the practical theologian RR Osmer’s model to guide me through this study. He works with the four tasks of Practical Theology and suggests four questions to guide a researcher. The questions are: <ul> <li>What is going on?</li> </ul> Gathering information that helps us discern patterns and dynamics in particular episodes, situations, or contexts is the descriptive-empirical task of practical theological interpretation. Here we look at sport programmes and three patterns and categories from the Catechumenate that Kreider (1999:xv-xvi) identified. They are belief, behavior and belonging. To this I added values. <ul> <li>Why is this going on?</li> </ul> Here we try to make sense of what we’ve found. What theories might help us to better understand and explain the patterns and dynamics we’ve begun to discover? These are the key questions of the interpretive task of practical theological interpretation. Here I’ve used theories from the arts and sciences to better understand and explain why this is going on. <ul> <li>What ought to be going on?</li> </ul> This is the normative task of practical theological interpretation. Here theological concepts are used to interpret particular episodes, situations, contexts and in this study, the patterns and categories identified. The aim of this task is to construct ethical norms to guide our responses, and to learn from “good practice”. <ul> <li>How might we respond?</li> </ul> This is the pragmatic task of practical theological interpretation. The aim is to determine strategies of action that will influence situations in ways that are desirable. Here I looked into the possibility of using the principles of a sport development program like Ubabalo for liturgical catechesis. Practical suggestions were made. Ubabalo is practical and based on sound educational and sport science principles. Their aim is to transfer Biblical values while coaching different sports. They want to assist a fatherless generation. Sport is a tool, a vehicle to establish discipleship groups introducing Discovery Bible Studies. Ubabalo and Liturgical catechesis can interact in a useful way to help our youth understand what we belief, how we should live as Christians (behavior) and how we should interact and be a faith community (belong). In all of this our values play a very important role. We should inspire our youth to join in our efforts to keep the old tree (the Church) blooming for many generations to come. / Dissertation (MTh)--University of Pretoria, 2012. / Practical Theology / unrestricted

The church music of the Southern African Dutch Reformed Church is in the midst of a paradigm shift: traditional liturgy is changing; in many church services well-known organ music and congregational singing are making way for music in a contemporary style. A music band is often used instead of the organ and hymns from the Liedboek are mostly replaced by songs in various styles. Traditional liturgical music is in a period of uncertainty and experimentation. The views of clergymen and church musicians seem to often and increasingly diverge when considering spirituality of the services and the role that congregational music plays in the spirituality. Research has shown that the organ is still the music instrument of choice for services of the Dutch Reformed Church and that 90% of clergymen find the use of organ music in church a positive experience. The average post-modern church member prefers that traditional and current musical styles are used side-by-side in the liturgy and liturgical music of the church to cater for the requirements of the different spiritual styles in congregations. The writer establishes that effective organ playing, with or without other instruments, can adequately provide for the majority of these post-modern worship styles. It is necessary that organists adapt to the changing demands of congregations through continued studies. / MMus (Musicology), North-West University, Potchefstroom Campus, 2014

The church music of the Southern African Dutch Reformed Church is in the midst of a paradigm shift: traditional liturgy is changing; in many church services well-known organ music and congregational singing are making way for music in a contemporary style. A music band is often used instead of the organ and hymns from the Liedboek are mostly replaced by songs in various styles. Traditional liturgical music is in a period of uncertainty and experimentation. The views of clergymen and church musicians seem to often and increasingly diverge when considering spirituality of the services and the role that congregational music plays in the spirituality. Research has shown that the organ is still the music instrument of choice for services of the Dutch Reformed Church and that 90% of clergymen find the use of organ music in church a positive experience. The average post-modern church member prefers that traditional and current musical styles are used side-by-side in the liturgy and liturgical music of the church to cater for the requirements of the different spiritual styles in congregations. The writer establishes that effective organ playing, with or without other instruments, can adequately provide for the majority of these post-modern worship styles. It is necessary that organists adapt to the changing demands of congregations through continued studies. / MMus (Musicology), North-West University, Potchefstroom Campus, 2014

Thesis (MDiv (Practical Theology and Missiology))--University of Stellenbosch, 2007. / In the postmodern times people’s world changed a lot. A lot of sociological and ecclesiological paradigm shifts took place. These shifts weren’t limited to one area. Globalisation caused these shifts to take place the world over. During modernism the emphasis was mainly on knowledge and the cognitive aspect of man. Now the emphasis shifted to experience. The media provides in this need. Television, films and the internet are focused on giving an experience. The question is what influence these changes have on the church and what people want from the church. The answer is simple. People want an experience of God. The Dutch Reformed Church’s (DRC) emphasis on a rational understanding of God which crystalises in the preaching of the Word which takes a central role in the worship service, does not provide in people’s needs anymore and is out of touch with the experiences of everyday. The hypothesis is as follows: a rediscovery of the essence of reformed liturgy as continuing reforming liturgy has the potential to find a way between the extremes of set traditionalism and irresponsible experimenting where people of our generation can come home and find liturgical guidance for life.

This thesis investigated the approach to, and the conducting of worship services in ten missional faith communities of the Dutch Reformed Church in South Africa during the period 2004 – 2009. It investigated the shift in theological paradigm (towards mission) taking place in the Dutch Reformed Church from 2002 onwards, and the effects thereof on liturgy and music in the worship domain. In order to contextualise the liturgical developments emanating from the case studies, the history and liturgy of the Dutch Reformed Church in South Africa were traced back to the early Dutch pastors arriving with the first settlers at the Cape Colony in 1652. The historical events leading to the Dutch Reformed Church being labelled as the state church and its sanctioning of the apartheid ideology were placed in perspective as a result of the successes of missionary work in South Africa. The missional paradigm was unpacked according to the missio Dei. God is the primal agent in mission and calls His church into mission, and sending the church to restore society. Created in the imago Dei, human beings have a responsibility towards contextual society in everyday life. Missional worship therefore becomes a paradigmatic way of life. God is the focal point in worship and liturgy: it is all about God. The core of the research revolves around the ten missional faith communities, eight of which were part of the initial Southern African Partnership for Missional Churches project. Unstructured interviews were conducted with pastors, musicians and persons involved in the focussed missional activities within these congregations. Having an insider's perspective on the project, the researcher included his own narrative in order to further underline the changes taking place in the worship domain. Liturgy in the faith communities under investigation was found to be shifting towards ecumenical models: the gathering, the service of the Word, the service of the Table, and the sending. A trend to celebrate the Eucharist/Holy Communion more frequently than the tradition dictated was also noted in the communities. In general, a more creative approach towards the planning and execution of liturgy has been observed – this freedom allowing for the Holy Spirit to move the faith community during worship, and was vastly different to the cognitive historical liturgy. The music ministry has developed into a new paradigm from the historical role of the organist. Music was found to become a focal point, manifesting as liturgical art, pointing towards God and enabling the faith community to meet God in worship. This led to the change in the role of the church musician in terms of scope and spiritual/religious value. The shift towards leading the liturgy and shaping the faith community through music has been noted – thus establishing a music ministry. The Eucharist/Holy Communion is presented as a metaphor, the underlying basis for a model in music ministry. Music ministry is now defined under the theological lens as being sacramental in nature. In closing, recommendations are made to address the re-education of church musicians and theologians to deal with the theological changes taking place in worship. / Thesis (PhD (Music))--North-West University, Potchefstroom Campus, 2013.

This thesis investigated the approach to, and the conducting of worship services in ten missional faith communities of the Dutch Reformed Church in South Africa during the period 2004 – 2009. It investigated the shift in theological paradigm (towards mission) taking place in the Dutch Reformed Church from 2002 onwards, and the effects thereof on liturgy and music in the worship domain. In order to contextualise the liturgical developments emanating from the case studies, the history and liturgy of the Dutch Reformed Church in South Africa were traced back to the early Dutch pastors arriving with the first settlers at the Cape Colony in 1652. The historical events leading to the Dutch Reformed Church being labelled as the state church and its sanctioning of the apartheid ideology were placed in perspective as a result of the successes of missionary work in South Africa. The missional paradigm was unpacked according to the missio Dei. God is the primal agent in mission and calls His church into mission, and sending the church to restore society. Created in the imago Dei, human beings have a responsibility towards contextual society in everyday life. Missional worship therefore becomes a paradigmatic way of life. God is the focal point in worship and liturgy: it is all about God. The core of the research revolves around the ten missional faith communities, eight of which were part of the initial Southern African Partnership for Missional Churches project. Unstructured interviews were conducted with pastors, musicians and persons involved in the focussed missional activities within these congregations. Having an insider's perspective on the project, the researcher included his own narrative in order to further underline the changes taking place in the worship domain. Liturgy in the faith communities under investigation was found to be shifting towards ecumenical models: the gathering, the service of the Word, the service of the Table, and the sending. A trend to celebrate the Eucharist/Holy Communion more frequently than the tradition dictated was also noted in the communities. In general, a more creative approach towards the planning and execution of liturgy has been observed – this freedom allowing for the Holy Spirit to move the faith community during worship, and was vastly different to the cognitive historical liturgy. The music ministry has developed into a new paradigm from the historical role of the organist. Music was found to become a focal point, manifesting as liturgical art, pointing towards God and enabling the faith community to meet God in worship. This led to the change in the role of the church musician in terms of scope and spiritual/religious value. The shift towards leading the liturgy and shaping the faith community through music has been noted – thus establishing a music ministry. The Eucharist/Holy Communion is presented as a metaphor, the underlying basis for a model in music ministry. Music ministry is now defined under the theological lens as being sacramental in nature. In closing, recommendations are made to address the re-education of church musicians and theologians to deal with the theological changes taking place in worship. / Thesis (PhD (Music))--North-West University, Potchefstroom Campus, 2013.

In this study it is assumed from a central theoretical argument that the Bible based, scripturally true liturgical song, possesses an exceptional bonding structure. The set literary archetypes of the dramatic, epic and lyric - or the dramatical, epical and lyrical - are woven together to form the canvas for the hymnical praise of the worshipping community. The aim of the study is to dissect the relationship in which the archetypes stand to one another and to establish which trans–generical phenomena and movements can be detected in order to determine what their meaning is for liturgical songwriting. This is done on the basis of an analysis of the Book of Revelation, specifically pertaining to the hymnographical corpus in the book. To do this the most obvious meta–theory of this study is the literary theory, while the basis, principles and guidelines of the hymnographical basistheory are determined by theological biblical science. In the first main chapter (meta–theory) of the study the questions of what literature is and whether the Bible is literature, are explored and answered. The conclusion to this is that the Bible is true literature and that this religious script plays a central, unique and prominent role in the progression of the christian–western cultural world. In the process of determining the different approaches to the study of literature, note was taken of the various theoretical assumptions and theories and of the influence that each has and can have on theological biblical scientifical research. In the second main part (inter–disciplinary theoretical aspects) the investigation proceeds from the study of meta–theoretical literary terrain identification to the determining of the connection, link, sym–biosis and synergy between the literary meta–theory and the theological basistheory of this study. Shared and partly overlapping study terrains of the literary sciences and the bibilical sciences are explored. This leads to the demarcation of both an inter–disciplinary and multisubdisciplinary field of study, for which an approach and a method to further explore had to be developed. In the third main part (basistheory) the perspectives gained in the first two parts are unlocked to the advantage of the biblical scientifical study of Revelation. The last book of the Bible is analysed macro–structurally by means of a narratological reading and accompanied by a cursory–exegetic explanation, after which the meaning of the corpus of hymnical microtexts in their context within the macro–structure are further unlocked by means of detailed exegesis. In this way basis–theoretical hymnographical priniciples in Revelation can be identified. These are integrated in the fourth and last main part and are then concretised, using a song as example, in guidelines for hymnography. In this final main part (the outcome of the study) the investigation reaches its set aims as well as the overall goal in that it could be verified that the canvas of the liturgical song should be integrated successfully not only wordperfect, but also Wordperfect in all its facets through literary quality and biblical–principled motivation. This should allow the flame (= liturgical song) of the sacrifice of thanksgiving (= worship) to burn brightly in a time of diverse positions on church song. / Thesis (Ph.D. (Liturgics))--North-West University, Potchefstroom Campus, 2012.

In this study it is assumed from a central theoretical argument that the Bible based, scripturally true liturgical song, possesses an exceptional bonding structure. The set literary archetypes of the dramatic, epic and lyric - or the dramatical, epical and lyrical - are woven together to form the canvas for the hymnical praise of the worshipping community. The aim of the study is to dissect the relationship in which the archetypes stand to one another and to establish which trans–generical phenomena and movements can be detected in order to determine what their meaning is for liturgical songwriting. This is done on the basis of an analysis of the Book of Revelation, specifically pertaining to the hymnographical corpus in the book. To do this the most obvious meta–theory of this study is the literary theory, while the basis, principles and guidelines of the hymnographical basistheory are determined by theological biblical science. In the first main chapter (meta–theory) of the study the questions of what literature is and whether the Bible is literature, are explored and answered. The conclusion to this is that the Bible is true literature and that this religious script plays a central, unique and prominent role in the progression of the christian–western cultural world. In the process of determining the different approaches to the study of literature, note was taken of the various theoretical assumptions and theories and of the influence that each has and can have on theological biblical scientifical research. In the second main part (inter–disciplinary theoretical aspects) the investigation proceeds from the study of meta–theoretical literary terrain identification to the determining of the connection, link, sym–biosis and synergy between the literary meta–theory and the theological basistheory of this study. Shared and partly overlapping study terrains of the literary sciences and the bibilical sciences are explored. This leads to the demarcation of both an inter–disciplinary and multisubdisciplinary field of study, for which an approach and a method to further explore had to be developed. In the third main part (basistheory) the perspectives gained in the first two parts are unlocked to the advantage of the biblical scientifical study of Revelation. The last book of the Bible is analysed macro–structurally by means of a narratological reading and accompanied by a cursory–exegetic explanation, after which the meaning of the corpus of hymnical microtexts in their context within the macro–structure are further unlocked by means of detailed exegesis. In this way basis–theoretical hymnographical priniciples in Revelation can be identified. These are integrated in the fourth and last main part and are then concretised, using a song as example, in guidelines for hymnography. In this final main part (the outcome of the study) the investigation reaches its set aims as well as the overall goal in that it could be verified that the canvas of the liturgical song should be integrated successfully not only wordperfect, but also Wordperfect in all its facets through literary quality and biblical–principled motivation. This should allow the flame (= liturgical song) of the sacrifice of thanksgiving (= worship) to burn brightly in a time of diverse positions on church song. / Thesis (Ph.D. (Liturgics))--North-West University, Potchefstroom Campus, 2012.

Hoofstuk een handel oor die worsteling van die NG Kerk om 'n dalende tendens in erediensbywoning die hoof te bied en die beste benadering te vind ten opsigte van vernuwing in die erediens, sodat ook mense wat nie deel van die kerk is nie, belang sal stel om eredienste by te woon. Die erediens is 'n byeenkoms waar mense op uitnodiging van God bymekaar kom, maar hoe moet sodanige byeenkomste ingerig word sodat mense dit werklik as 'n ontmoeting met God sal ervaar? Hoe belangrik is dit om 'n liturgiese orde in sodanige byeenkomste te volg en watter rol speel die reformatoriese liturgie om 'n ontmoeting tussen God en mens te fasiliteer? Wat moet in die proses van liturgiese vernuwing behou of laat vaar word? In hoofstuk twee word duidelikheid verkry of die reformatoriese liturgie inderdaad interensiek kommunikatief van aard is en of die erediensganger, deur middel van die liturgie, God al luisterende in die erediens kan ervaar. Die reformatoriese liturgie word vervolgens vanuit `n hermeneuties-kommunikatiewe handelingsteoretiese perspektief bespreek ten einde sekerheid te verkry dat God ook deur middel van die reformatoriese liturgie in die erediens aan die werk is. Die basis van die praktiese teologie is `n hermeneuties-kommunikatiewe praxis (Van der Ven 1990:47). Dit beteken dat die homiletiek ook vanuit `n hermeneutieskommunikatiewe perspektief verstaan kan word (Vos 1996:11-12). Hermeneutiek is die refleksie op die proses van die koms van God in sy Woord na die mens in sy situasie, waarin drie momente onderskei kan word: die verstaan (begrip), die verstaanbaar maak (verklaar) en die tot verstaan kom (toe-eien). Die hermeneutiese komponent van die praktiese teologie (Van der Ven 1990:54-55) word hier vir die homiletiek diensbaar gemaak. Hermeneutiek handel oor die verstaan van die Woord, die verstaanbaar maak daarvan binne die eie kultuur en die tot verstaan kom van die mens vir wie die heil bedoel is (Vos 1996:12). Dit moet as uitgangspunt dien wanneer besin word oor die aanbieding van die evangelie aan mense van `n nie-kerklike agtergrond sodat hulle in die erediens-gebeure gelei kan word tot `n ontmoeting met God en verlossing deur Jesus Christus. In hoofstuk drie word die herkoms van die huidige reformatoriese liturgie aan die orde gestel ten einde aan te toon hoe sterk die liturgie in die vroeë kerk gefunksioneer het en hoe dit deur die eeue gegroei het tot dit wat ons huidiglik in die reformatoriese tradisie ken. Dit sluit in besinning oor die betekenis van die begrip “liturgie” en die ontwikkeling daarvan in die byeenkomste van die volk van God. Dit sluit die orde waarin die erediens verloop in, maar is baie meer as net dit. Liturgie is die diens aan God wat telkens weer vorm aanneem in `n bepaalde erediens (Barnard 1981:52; Van der Ven 1990:48; Vos 1996c:150-151). In hoofstuk vier word die gespreksmatigheid van die liturgiese gebeure, insluitend die preek, ondersoek. Die taal van die liturgie word ondersoek op die basis van 'n keuse vir die dialogiese kommunikasieteorie. Dit is juis omdat die verskillende liturgiese elemente kommunikatief in die erediens funksioneer, dat elkeen belangrik is, met groot omsigtigheid aangewend moet word en nie sonder goeie rede weggelaat kan word gedurende 'n erediens nie. In hoofstuk vyf word gefokus op wat met die term “soeker sensitiewe eredienste” bedoel word. Hoe het die begrip deur die geskiedenis ontwikkel en hoe word dit in verskillende denominasies verstaan? Die Willow Creek Gemeente in Chicago, VSA, onder leiding van pastoor Bill Hybels, staan algemeen bekend as die baanbreker op die gebied van ‘seekerservices’ (Long 2001:7). In die konteks van die NG Kerk in Suid-Afrika is dit nodig om hiervan kennis te neem, aangesien die bevindings in Kerkspieël 2005 daarop wys dat erediensbywoning in die NG Kerk steeds aan die afneem is en daar toenemend afgewyk word van die tradisionele liturgiese inkleding van die liturgie. Sal `n soortgelyke benadering as dié van Willow Creek, in Suid-Afrika en spesifiek in die NG Kerk suksesvol wees om mense wat nie meer belangstel in lidmaatskap van `n kerk of die bywoning van eredienste nie, weer terug te bring? Bevat die “tradisionele gereformeerde liturgie” inherente eienskappe wat `n ontmoeting tussen God en mens in die erediens waarborg? In hoofstuk ses word aangetoon wat die belang van `n Bybels-gefundeerde liturgie in die fasilitering van `n ontmoeting tussen God en die soeker in die erediens is. `n Voorbeeld van so `n liturgie en preek word voorsien en terreine vir verdere navorsing op die gebied word vermeld. ENGLISH : Chapter one describes the struggle of the Dutch Reformed Church to curb a decline in church attendance and to find the best approach towards shaping the worship service in order to attract churchmembers as well as the “unchurched.” In the worship service people come together because God has invited them, but how should such a meeting be structured so that people would experience it as a meeting with God? How important is a liturgical order in such meetings and what is the role of reformed liturgy in order to facilitate a meeting between God and man in the worship service? What should be kept and what should be discarded in the process of liturgical reformation? Chapter two seeks to clarify whether reformed liturgy is in fact essentialy communicative and if those attending a worship service can experience God in the liturgy by listening to all that is happening during the service. The reformed liturgy is thus researched from a hermeneuticalcommunicative acting theory perspective in order to determine whether God is indeed at work through reformed liturgy during worship. The basis of practical theology is a hermeneuticalcommunicative praxis (Van der Ven 1990:47). This means that homiletics can be understood from a hermeneutic-communicative perspective (Vos 1996:11-12). Hermeneutics is a reflection on the process of the coming of God in Scripture to man in his situation, in which three processes can be determined: understanding it (comprehension), to make it understandable (explaining) and to come to the conclusion (make it your own). The hermeneutical component of practical theology (Van der Ven 1990:54-55) is applied to homiletics. Hermenetics is all about understanding Scripture, to make it understandable within the own culture and the process of understanding of the person for whom the grace is intended (Vos 1996:12). That must be the starting point when the Gospel is presented to unchurched people so that they can be brought into a relationship with God and salvation through Jesus Christ in a worship service. In chapter three the origin of the current reformed liturgy is presented in order to show how strongly the liturgy functioned in the early church and how it developed to become what we recognise today in the reformed tradition. This includes reflection on the meaning of the term “liturgy” and its development in the congregation of Gods people. It includes the order of liturgical actions in the service, but it is more than just that. Liturgy is the service unto God which takes on a new form in a specific worship service (Barnard 1981:52; Van der Ven 1990:48; Vos 1996c:150-151). In chapter four the aspect of conversational identity of the liturgical actions, including the sermon, is researched. The language of liturgy is researched on the basis of a choice for the dialogical communicative theory. It is indeed because of the communicative identity of the liturgical elements that each and every one of them is important, should be applied with great circumspection and should not be left out during the worship service without good reason. In chapter five it is determined what is meant by the term “seeker services”. How did the term developed through the ages and how is it understood in different denominations? Willow Creek Community Church in Chicago, USA, under the leadership of Pastor Bill Hybels, is viewed as the pioneer on the aspect of “seeker services” (Long 2001:7). In the context of the Dutch Reformed Church in South Africa, it is vital to take note of the “seeker services”, as it has become apparant that the number of people attending church is declining and that congregations are more and more deviating from the traditional reformed liturgy. Will the Dutch Reformed Church in South Africa benefit by following Willow Creeks’s approach to bring back people that have lost interest in membership of a church as well as attending worship services? Does reformed liturgy contain interinsic caracteristics that guarantees a devine meeting between God and those who attend worship services? In chapter six the significance of a Scripture-based liturgy in facilitating an experience of a devine meeting between God and “seekers” is determined. An example of such a liturgy is provided and subjects for further research are suggested. / Dissertation (MA(Theol))--University of Pretoria, 2010. / Practical Theology / unrestricted

Summaries in English and Afrikaans / This thesis embarked with the problem within the liturgy that tension exists in trying to minister justly according to the current context and trying to minister faithful to Scripture. A departing perspective is that the liturgy is the heartbeat in the congregation whereto and from where every aspect is networking. Also, that the emphasis can be on both proclaiming and celebrating in Protestant liturgies. Dialogical communication was chosen as theoretical approach together with communicative action for the sake of the gospel of Jesus Christ. The first and last chapters illustrate what is meant with the term liturgy. The problem is stated (and investigated) that liturgy is a complicated and central phenomenon, which ought to let Reformed theology as well as a postmodern context come to their own. It is also indicated that liturgical spirituality, liturgical communication and liturgical pastorate can better be used and improved during Sunday liturgies. For the liturgy in order to serve the Reformed tradition and the postmodern context, and to uplift the three liturgical aspects of spirituality, communication and pastorate, liturgical symbols and rituals are posed as timeless agents to better the liturgy. Attention was also given to symbolism in Scripture. This led to a model of application as a theory of praxis for the liturgical use of symbols and rituals. The core of this model or theory of praxis, is: I. The highest priority in liturgical symbolism will always be to promote the holy Trinity and Biblical principles. II. The supplementary use of right-brain components, such as experience, emotion and music. III. A high premium on active participation and repetition. IV. An approach of simplicity and soberness. V. Relevance to the culture and context of the day. VI. Services that take hold of total persons and focus on multiple senses and corporeality (bodily involvement). i VII. Room for transendence, imagination and mystic worship of God. VIII. Actions and services that embrace diversity, pluralism and generative variety. IX. Meetings where pastoral and therapeutic dimensions are included. X. Celebration and positive experiences in meetings. XI. The use of images, stories, metaphors and icons. XII. The use of meta-communicative principles such as attitude, intention and high validation of other people. / Hierdie proefskrif het vertrek met die probleem vanuit die liturgie dat daar binne die huidige konteks en die deurlopende poging tot getrouheid aan die Skrif toenemend spanning groei in die eredienspraktyk. Die proefskrif vertrek ook vanuit die perspektief dat die liturgie die hartklop en voedingsaar van die gemeente is van waaruit en waarheen die totale gemeente netwerk en dat die verkondigingsbenadering en die vierings-benadering altwee 'n legitieme plek in die Protestantse liturgiese tradisie het. As teoretiese vertrekpunt vir die liturgiese handelinge word dialogiese kommunikasie gekies saam met kommunikatiewe handelinge ter wille van die evangelie van Jesus Christus. In die eerste en laaste hoofstukke word verduidelik wat met die begrip liturgie bedoel word. Die probleem word gestel dat die liturgie 'n komplekse handeling en kardinale fenomeen is wat reg moet laat geskied aan die Gereformeerde teologie en aan 'n postmoderne konteks. Verder word uitgewys dat liturgiese spiritualiteit, liturgiese kommunikasie en liturgiese pastoraat in ons huidige tydgleuf meer benut en uitgebou kan word tydens die weeklikse liturgiee. Ten einde die liturgie in haar Gereformeerde tradisie en postmoderne konteks te dien en om die drie liturgiese fasette van spiritualiteit, kommunikasie en pastoraat te bevorder, word liturgiese simbole en rituele aangebied as tydlose en tydige agente om die liturgie mee te verryk. Om die ondersoeke af te rond, is daar ook aan simboliek in die Bybel aandag gegee. 'n Werkswyse is gevolg waar die Gereformeerde teologie en postmoderniteit ontleed is en in verband gebring is met simbole en rituele. Liturgiese spiritualiteit, liturgiese kommunikasie en liturgiese pastoraat is ook gedissekteer, ten einde dit beter te begryp, en in verband te bring met liturgiese simbole en rituele. Daarna het simboliek aan die beurt gekom en is simbole en rituele gedefinieer, ontleed en na aard, wese en toepassing bestudeer. Simboliek in die Bybel is afgetas om gewig te verleen aan die ondersoeke. Uit al die genoemde ontledings en bevindings wys die proefskrif uit dat simbole en rituele inderdaad uitnemend geskik is om die liturgie eer aan te doen in die eiesoortige soeke na voortreflike vlakke van spiritualiteit, kommunikasie en pastoraat binne Gereformeerde en postmoderne kontekste. Hieruit is 'n toepassingsmodel as omvattende praktykteorie aangebied vir die liturgiese gebruik van simbole en rituele as die bydrae van hierdie proefskrif. (5.4 en 5.5). Die kern van die model of praktykteorie vir die liturgiese toepassing van simboliek is: I. Dat die hoogste doelstelling en swaarwigtigste vergestalting met simboliek in die erediens altyd God Drie-Enig en Bybelse waardes en beginsels is. II. Dat aanvullende gebruikmaking en verrekening van regterbreinkomponente soos ervaring, emosie en musiek noodsaaklik is. Ill. 'n Doelbewuste hoe premie op handelende deelname en herhaling. IV. 'n Benadering van eenvoud en soberheid. V. Handelinge en momente wat spreek tot die kultuur en konteks van die dag. VI. Erediensmomente wat die totale mens betrek en infokus op veelsintuiglikheid en liggaamlikheid. VII. Ruimte vir transendensie, verbeelding en mistiek om God te aanbid. VIII. Handelinge wat diversiteit, pluralisme en generatiewe verskeidenheid omhels en vier. IX. Byeenkomste wat pastorale en terapeutiese roepings insluit. X. Samekomste waar feestelikheid en aangename ervarings beleef word. XI. Kommunikeerders wat beelde, verhale, metafore en ikone gebruik. XII. Handelinge waar ag geslaan word op metakommunikatiewe beginsels soos gesindheid, intensie en hoe waardetoekennings aan die ander persoon. / Practial Theology / D. Th. (Practical Theology)