Thesis (DTh)--Stellenbosch University, 2001 / ENGLISH ABSTRACT: In this study the process of healing and reconciliation between the victim and the offender in a post-TRC period in South Africa is being investigated with a view to the challenge it poses to pastoral care. The focus is specifically on the post-TRC period rather than the period during which the TRC operated. The post-TRC period is a period where the truth about the apartheid past is partially known, where guilt and mourning are part of the offender's struggle, where suffering, in all areas of life, is part of the victims survival, where there is an understanding of the emotions victims and offenders experience, where restitution and reconstruction create a new vision and orientation for victims and offenders and where the church is able to interpret the past, present and future in order make healing and reconciliation a reality. To accomplish healing and reconciliation between victims and offenders in the post-TRC period is regarded as crucially important in order to ensure that the atrocities of the past, in some form or another, will not be repeated. To ensure that healing and reconciliation between the victim and the offender is accomplished on a personal and a public level, it is necessary to gain a clear understanding of the practical situation of the victim and the offender. It was found that the terms "victim" and "offender" have to be conceived in a comprehensive way in view of the socio-political context of South Africa, and that guilt forms a core element, which calls for great sensitivity and empathy on the part of pastoral care. Within this comprehensive understanding it was also found that guilt is not to be conceived and explained merely psychologically and socially, but also theologically. For this reason it is crucial to conceive of victims and offenders within their context and to comprehend the real impact of guilt, suffering and mourning. Although these experiences take place on different levels, they form an indispensable indicator for achieving healing and reconciliation in South Africa (chapter 2). For reconciliation and healing to be realized between victim and offender it is essential, furthermore, that both should face the truth of what occurred in the past. In this regard it is necessary that truth should not be considered as mere verifiable facts. Rather, truth should be conceived as a process of interpretation aimed at the revealing of meaning within certain relations, contexts and experiences. Apart from having a liberating effect, truth is also a prerequisite for reconciliation (chapter 3). Subsequently, the influence of pastoral theologies on healing and reconciliation between victim and offender is discussed. It was found that pastoral care, to render a significant contribution to healing and reconciliation in South Africa, should make the paradigmatic shift from an individual client-centred pastoral approach to a hermeneutic cultural approach. It is essential for healing and reconciliation to be broadened from a mere subjective/individual understanding thereof, to healing and reconciliation as a systemic process of understanding and interpretation (hermeneutical) that is connected to social relations and inculturation. To ensure that this hermeneutic of reconciliation will have an impact on the practical post-TRC situation, it should be supplemented by a doing theology, functioning within a wisdom perspective; id est, a creative programme to bring together victims and offenders, as well as those who have been existentially effected by (the wounds caused by) apartheid (chapter 4). Finally, for remembering and storytelling to take place, and be significant for the process of healing and reconciliation between victim and offender, it is essential that it must be embedded in a practical-theological ecclesiology within which the church can serve as a forum for healing and reconciliation. To achieve healing and reconciliation, a liturgy of healing is proposed. It is important that the content and form of a liturgy of healing be determined by the following core elements: remembering, forgiveness, and the use of metaphors, symbols and rituals. / AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die proses van heling en versoening tussen slagoffer en oortreder in 'n post-WVK periode in Suid-Afrika met die oog op die uitdaging wat dit vir die pastoraat inhou. Die studie fokus doelbewus op die post-WVK periode en nie op die termyn waartydens die WVK geopereer het nie. Die post-WVK periode is 'n periode waar die waarheid aangaande die apartheidverlede deels bekend is, waar skuld en rou deel van die oortreder se worsteling is, waar lyding, op alle gebiede van die lewe, steeds deel van die slagoffer se oorlewing is, waar daar meer begrip moet wees vir die emosies wat slagoffers en oortreders beleef, waar restitusie en rekonstruksie 'n nuwe visie en orientasie skep vir slagoffers en oortreders en waar die kerk die verlede, hede en toekoms moet interpreteer sodat heling en versoening 'n realiteit kan word. Om heling en versoening tussen slagoffers en oortreders in die post-WVK periode te bewerkstellig is naamlik van kardinale belang ten einde te verseker dat die wandade van die verlede nie in een of ander vorm herhaal sal word nie. Om te verseker dat heling en versoening tussen slagoffer en oortreder op persoonlike en publieke vlak bewerkstellig kan word, is dit noodsaaklik om duidelikheid te verkry oor die praktiese situasie van slagoffer en oortreder. Daar is bevind dat die terme 'slagoffer' en 'oortreder' omvattend verstaan moet word in die lig van die sosio-politieke konteks van Suid-Afrika en dat skuld 'n kernelement vorm wat die pastoraat met sensitiwiteit en begrip sal moet hanteer. Binne hierdie omvattende verstaan is bevind dat skuld nie net psigologies en sosiaal verklaar en verstaan moet word nie maar ook teologies. Om hierdie rede is dit deurslaggewend om slagoffers en oortreders binne konteks te verstaan en die impak wat skuld, lyding en rou gelaat het te begryp. Hoewel hierdie belewenisse -'" op verskillende vlakke gelee is, is die verstaan van beide slagoffers en oortreders 'n onontbeerlike indikator vir die bereiking van heling en versoening in Suid-Afrika (hoofstuk 2). Vir versoening en heling om tussen slagoffer en oortreder plaas te vind is dit verder wesenlik dat albei die waarheid aangaande dit wat in die verlede gebeur het in die oe moet kyk. In die verband is dit bepalend om waarheid nie te beskou as 'n verifieerbare feit me, maar as In proses van interpretasie wat geng IS op SIll ontsluiting binne bepaalde relasies, kontekste en belewenisse. Behalwe dat waarheid bevryding bring, is waarbeid ook In primere vereiste vir versoening (hoofstuk 3). Die invloed van pastorale teologiee op heling en versoening tussen oortreder en slagoffer is vervolgens bespreek. Daar is bevind dat die pastoraat, indien dit In wesenlike bydrae wil maak tot heling en versoening in Suid-Afrika, In paradigmatiese verskuiwing sal moet maak vanaf In individuele klient-gesentreerde pastorale benadering na In hermeneutieskulturele benadering. Dit is essensieel dat he ling en versoening verb reed behoort te word vanaf In bloot subjektiewe/individuele verstaan daarvan, na heling en versoening as In sistemiese proses van verstaan en interpretasie (hermeneuties) wat aan sosiale verhoudinge en inkulturasie gekoppel is. Om te verseker dat bierdie hermeneutiek van versoening In impak sal he op die post-WVK praktyk, sal dit aangevul moet word met In daadteologie wat binne In wysheidsperspektief funksioneer, dit wil se In kreatiewe program om oortreders en slagoffers asook mense wat eksistensieel geraak is deur die wonde van apartheid bymekaar te bring (boofstuk 4). Vir herinnering en storievertelling om plaas te vind en betekenis te he vir die helingsen versoeningsproses tussen oortreder en slagoffer, is dit ten slotte wesenlik dat dit ingebed moet wees in In prakties-teologiese ekklesiologie waarbinne die kerk kan dien as In forum vir be ling en versoening. Om heling en versoening te kan vermag, stel die navorsing In liturgie van heling voor. Dit is van belang dat die inhoud en vorm van In liturgie van beling deur die volgende kemelemente bepaal behoort te word: herinnering, vergifnis, en die gebruik van metafore, simbole en rituele (hoofstuk 5).

Thesis (DTh)--Stellenbosch University, 2001 / ENGLISH ABSTRACT: Mission work was done consecutively by two Reformed missionary enterprises in Kenya and led to the establishment of the Reformed Church of East Africa (RCEA). The Dutch Reformed Church in South Africa (DRC), which established congregations amongst South Africans who had come to Kenya from 1905 onwards, played an important role during the phase of church- planting: initially through a spontaneous congregational outreach towards the local people of western Kenya during the 1930s and subsequently through formal missionary action which began with the calling ofBB Eybers as a full-time missionary in 1944. Thus the foundations were laid for the establishment of what is today the RCEA. Before Eybers left in 1960 three congregations had come into existence under the auspices of the DRC. The second phase of the missionary endeavour began in 1961 with an agreement between the DRC and the Reformed Mission League in the Netherlands (RML) whereby the latter was asked to continue the work started by the DRC. The Reformed Church of East Africa (RCEA) was formally instituted in 1963. Despite almost a century of activities, a thorough investigation of the history of the founding of this Church has not yet been done. Due to the fact that information regarding this topic has been widely dispersed to different parts of the world, and that it was written in several languages, there is a real danger that such information may be lost or become irretrievable. Considering this situation, the aim of the study was to investigate the history of the RCEA and to determine the influence of the two missionary enterprises on the current identity of the RCEA. The mission's objectives, policies and methods implemented by the South African DRC until 1961 were compared to the objectives, policies and methods used by the Netherlands RML as from 1961 until the present day. The study then attempted to determine what effect these two enterprises with their respective and varying emphases had on the formation and development of the RCEA. An identity analysis of the RCEA was undertaken to determine the influence of the two missionary enterprises on the current identity of the RCEA. In various respects this identity reflects the influence of the DRC in South Africa and the Reformed Mission League in the Netherlands on the RCEA. It appears that the impact of the Missions is evident in a variety of aspects of the church life of the RCEA. The ecclesiastical model introduced by the DRC and continued by the RML remained dominant in the RCEA. The fundamentals of Reformed theology (sola scriptura., sola gratia, sola fide), the church concept (proclamational), the style of communication, the worship and the liturgy reflect the lasting influence of both missions on the RCEA. The findings were evaluated from a critical missiological perspective to indicate what the effect of the dual involvement of the two Missions was on the RCEA. Still, the RCEA is no carbon copy of either of these missionary enterprises. The identity of the RCEA developed within the culture and context of the people of Kenya amongst whom it was established and, as such, formed a Church unique in its own right. / AFRIKAANSE OPSOMMING: Die ontstaan van 'n inheemse gereformeerde kerk op die ewenaar, die Reformed Church of East Africa (RCEA), was die gevolg van sendingwerk wat opeenvolgend deur twee gereformeerde sendinge in Kenia gedoen is. Die Nederduits Gereformeerde Kerk in Suid-Afiika (Ned. Geref. Kerk), wat sedert die begin van die twintigste eeu gemeentes onder Suid-Afrikaners gevestig het, het 'n belangrike rol gespeel gedurende die kerkplantingsfase. Dit het aanvanklik plaasgevind deur 'n spontane gemeentelike uitreik-aksie na die plaaslike bevolking in Wes Kenia gedurende die 1930s. Dit is voortgesit deur formele sendingwerk wat in 1944 begin het toe BB Eybers as voltydse sendeling beroep is. Gedurende Eybers se dienstyd is die grondslag gele vir die kerk wat vandag bekend staan as die Reformed Church of East Africa. Voordat Eybers in 1960 weg is, het drie gemeentes onder die toesig van die Ned. Geref. Kerk ontstaan. Die tweede fase van die sendingaksie het in 1961 met 'n ooreenkoms tussen die Ned Geref. Kerk en die Gereformeerde Zendingsbond in Nederland (GZB) waartydens laasgenoemde gevra is om die werk oor te neem. Die Reformed Church of East Africa (RCEA) het in 1963 tot stand gekom. Alhoewel die vroee geskiedenis van die RCEA byna 'n eeu gelede begin het, is 'n deeglike ondersoek aangaande die ontstaan en ontwikkeling van die kerk nog nie gedoen nie. Weens die feit dat inligting oor hierdie onderwerp oor verskillende dele van die wereld verspreid is, en in verskillende tale geskryf is, bestaan die gevaar dat hierdie inligting verlore kan raak. In die lig hiervan was die doel van die studie om die geskiedenis van die RCEA na te gaan en te bepaal watter invloed die twee sendingaksies op die huidige identiteit van die RCEA gehad het. Die sendingdoelstellings, -beleid en -metodes van die Ned. Geref. Kerk tot in 1961 word vergelyk met die doelstellings, beleid en metodes van die GZB vanaf 1961 tot en met 2000. Die studie probeer bepaal watter effek die twee sendingaksies met hul onderskeie aksente op die ontstaan en ontwikkeling van die RCEA, gehad het. Die bevindinge is geevalueer vanuit 'n kritiese missiologiese perspektief. Dit was nodig om 'n identiteitsanalise van die RCEA te doen ten einde die invloed van beide die Ned. Geref. Kerk in Suid-Afrika en die Gereformeerde Zendingsbond in Nederland op die kerk te bepaal. Die navorsing het getoon dat die impak van die twee sendingaksies die identiteit van die RCEA inderdaad in 'n groot mate bepaal het. Die ekklesiologiese model wat eie is aan die Ned. Geref. Kerk en deur die GZB voortgesit is, is ook kenmerkend van die identiteit van die RCEA vandag. Die grondslae van die Reformasie (sola scriptura, sola gratia, sola fide), die kerkbegrip (verkondigingsmodel), die kommunikasiestyl, die erediens en die liturgie weerspieel die voortgaande invloed van beide sendingaksies op die RCEA. Hierdie bevindige is geevalueer vanuit 'n krities-rnissiologiese perspektief om aan te to on wat die effek van die invloed van die sendingaksies op die RCEA was. Nogtans is die RCEA nie 'n blote deurslag kopie van een of beide van hierdie sendingaksies nie. Die identiteit van die RCEA het ontwikkel binne die kultuur en konteks van die mense van Kenia onder wie dit gevestig is. Sodoende het 'n Kerk met 'n eiesoortige karakter ontstaan.

Thesis (DTh)--Stellenbosch University, 2002 / ENGLISH ABSTRACT: This study is an appraisal of the training program of Veritas College as an answer to the training need of the untrained church leaders in Sub Saharan Africa, focusing on the country of Malawi. Partly as a result of the impact of the Church Growth Movement the number of churches in Africa has increased significantly during the last decade. These achievements have created a major training problem. Theological training institutions have been unable to cope with the massive influx of church leaders. Despite remarkable efforts by them, new methods of theological training have had to be developed in order to fulfil the training needs of Africa. The situation in Africa has changed due to many political and historical developments, creating a need for Christians to be trained in how to impact their context. There is a new environment and challenge for theological education in Africa today. Ideally, theological education should develop all levels of Christian leadership, so that leaders become devoted, effective and knowledgeable workers of God. The Church has always tried to provide theological training for these workers, and has created various educational models. Formal and non-formal education are important modes of training, and form, together with the church, an important triangle in the provision of learning services for the body of Christ. Formal as well as non-formal theological training models, however, have various weaknesses, including a tendency to dominate from the top; a fixed curriculum out of context; an over-emphasis on a content approach; the inaccessibility of training for the untrained church leader; the inaffordability of training for the really poor untrained church leaders in Sub Saharan Africa. This creates a need for change in theological training today. Principles for an appropriate theological education for Sub SaharancAfrica should include i) the development of local church leadership within the context, for the context; ii) a holistic approach to theological education; iii) a focus on character formation in leadership training; iv) training in the context of the local congregation; v) the equipping all levels of church leadership; vi) training to practise theology; and vii) the provision of 'basic theological training'. The training model proposed by Veritas College has an education philosophy called "Integrated Leadership Development" (ILD). This training model is integrated into the functioning of the local congregation and the life of the trainee. ILD also promotes an integrated theological practice, where the trainee is taught how to practise theology. Veritas' training program is built around the basic skills of how to do understand, apply and communicate the Bible. An appraisal is done of the training program of Veritas College as presented in the Synod of Nkhoma of the Church of Central Africa, Presbyterian (CCAP) in Malawi. From the perspective of the unique training context of Malawi and the CCAP, the development of this program is described and evaluated in the light of the training needs of Sub Saharan Africa. The potential of the Veritas training model to contribute to the training need of Sub Saharan Africa is evaluated. The model has the ability to i) present technical theological training for a semi-literate church leadership; ii) implement basic theological training for church leaders in the local congregation; iii) offer a theological training program not bound to many theoretical books; iv) help semi-literate church leaders to make use of the only piece of literature they possess, namely the Bible; and v) to teach the illiterate through an oral medium. It would indeed appear that Veritas is able to make a positive contribution to the training needs of Sub Saharan Africa. / AFRIKAANSE OPSOMMING: Hierdie studie beoordeel die opleidingsmodel van Veritas College as 'n antwoord op die opleidingsnood van die onopgeleide kerkleiers in Sub Sahara Afrika, met die fokus op Malawi. Gedeeltelik as gevolg van die Kerkgroei Beweging was daar gedurende die laaste dekade 'n aansienlike groei in die aantal kerke in Afrika. Dit het gelei tot 'n geweldige opleidingskrisis. Teologiese opleidingsinstansies kon net nie voldoen in die aanvraag vir opleiding in die steeds toenemende kerkleierskap nie. Ten spyte van noemenswaardige pogings om in hierdie behoefte te voldoen, was daar 'n besef dat nuwe metodes ontwikkel sou moes word om in die nuwe opleidingsbehoeftes van Sub Sahara Afrika te voldoen. Verder vra die benarde sosio-ekonomiese konteks in Sub Sahara Afrika dat gelowiges toegerus word om iets aan hulle konteks te doen. Teologiese opleiding moet daarna streef om aile vlakke van Christelike leierskap te ontwikkel tot toegewyde, effektiewe en ingeligde werkers van God. Die kerk het nog altyd probeer om in die behoefte vir opleiding van hierdie werkers te voorsien deur in 'n verskeidenheid van opleidingsmodelle te voorsien. Formele en informele onderrig vorm saam met die kerk 'n belangrike driehoek in die voorsiening van opleidingsdienste vir die liggaam van Christus. Formele en informele teologiese opleidingsmodelle toon verskeie tekortkominge, insluitend 'n geneigdheid om voor te skryf van bo af; 'n vasgestelde kurrikulum wat nie konteksgetrou is nie; die ontoeganklikheid van opleiding aan die onopgeleide kerkleier; en duur opleiding vir die arm kerkleiers in Sub Sahara Afrika. Dit alles skep die behoefte aan 'n nuwe benadering in teologiese opleiding vandag. Sekere beginsels word voorgestel vir 'n toepaslike teologiese opleiding in Sub Sahara Afrika vandag, insluitend i) die ontwikkeling van plaaslike kerkleierskap binne die konteks, vir die konteks; ii) 'n omvattende benadering tot teologiese opleiding; iii) 'n fokus op karakterontwikkeling in leierskapsopleiding; iv) opleiding binne die konteks van die plaaslike gemeente; v) die toerusting van aile vlakke van kerkleierskap; vi) opleiding om teologie te kan beoefen; en vii) die voorsiening van 'n 'basiese teologiese opleiding.' Die opleidingsmodel wat Veritas College aanbied se opleidingsfilosofie word saamgevat as "Geinteqreerde Leierskaps Ontwikkeling"'(GLO). Hierdie opleidingsmodel is qemteqreer in die funksionering van die plaaslike gemeente en die lewe van die opgeleide persoon. GLO bied ook 'n qeinteqreerde teoloqiese praktyk aan, waar die student geleer word hoe om teologie te beoefen. Veritas se opleidingsprogram is ontwikkel rondom die basiese vaardighede hoe om die Bybel te interpreteer toe te pas en aan te wend vir effektiewe kommunikasie. Binne die konteks van die Nkhoma Sinode van die Church of Central Africa, Presbyterian (CCAP) in Malawi vertoon die opleidingsprogram van die Veritas College potensiaal. Dit het die verrnoe om i) 'n tegniese teologiese opleiding aan te bied op die bevatlikheidsvlak van die laaggeskoolde kerkleierskap; ii) 'n basiese teologiese opleidingsprogram vir die kerkleiers binne 'n plaaslike gemeente te implementeer; iii) 'n opleidingsprogram wat nie gebind is aan baie handboeke vir die aanbieding van opleiding vir laaggeletterde kerkleiers; iv) laaggeskoolde kerkleiers te help om die enigste boek in hul besit, die Bybel, beter aan te wend; en v) om die ongeletterders mondelings te onderrig. Dit Iyk dus inderdaad of Veritas wei 'n bydrae kan lewer tot die opleiding van die baie onopgeleide kerkleiers in Sub Sahara Afrika.

Thesis (DTh)--Stellenbosch University, 2002 / ENGLISH ABSTRACT: The presence of God in preaching is one of the most important Reformed homiletical themes. However, contemporary homiletics and preaching ministry do not pay due attention to this theme. More specifically speaking, contemporary Korean preaching also asks for a more comprehensive homiletical foundation for the homiletically appropriate witness of the divine presence in preaching. Based upon Dingeman's practical theological methodology, this study thus aims to describe and examine the practical realities of the witness of the divine presence in contemporary Korean preaching, and to make further some comprehensive normative and strategic suggestions on this homiletical theme. In chapter 1, in order to prepare to analyze and explain the practical reality of the witness of the divine presence in Korean preaching, we constructed an appropriate sermon analysis frame that consists of the following three components: analysis norms (God, the preacher, the Scriptures, and the audience), analysis targets (the five representative Korean preachers and their sermons - Yune-Sun Park, Yong-Gi Cho, Sun-Hee Kwak, Han-Hum Oak, and Dong-Won Lee), and analysis variables (the religio-sociological background of the Korean corporate personality in relation to the four indigenous Korean religions - Shamanism, Taoism, Buddhism, and Neo-Confucianism). Based upon this analytical frame, from chapter two till six, this study analyzed in detail five sermons of representative Korean preachers with the guidance of the analytical questions: Yune-Sun Park (ch. 2), Yong-Gi Cho (ch. 3), Sun-Hee Kwak (ch. 4), Han-Hum Oak (ch. 5), and Dong-Won Lee (ch. 6), and observed several homiletical aspects of the witness of the divine presence in contemporary Korean preaching. Through this detailed analysis of the five representative Korean preachers' sermons, we noted the fact that God-images implemented by the preacher cannot help being confined by the specific pastoral interests or theological emphasis that the preacher has in mind, as raised from the existential experience of the preacher, the theological emphasis, or pastoral context. However, without an appropriate consideration of the four components of preaching, the witness of the divine presence cannot achieve the desirable sermonic results. With this homiletical necessity in mind, we discussed the normative foundation of the witness of the divine presence in relation to the four components of preaching: God (ch. 8), the Scriptures (ch. 9), the preacher (ch. 10), and the audience (ch. 11). After establishing a normative understanding of how each component is to be involved in the witness of the divine presence, we have also made several strategic suggestions in relation to Korean preaching. In chapter 8, based upon the pneumatological dimension of preaching, we confirmed that the witness of the divine presence should be rendered in a linguistic and ecclesial frame, and suggested that God-images should be used based upon Christian narrative that brings about a linguistic and ecclesial collision between the identity narrative of the Christian community and the individual's narrative in preaching. In chapter 9, in connection with the question of how the voice of the Bible can be involved in the witness of the divine presence, we discussed the sacramental character of the Bible to mediate the divine presence to the Christian reader, and suggested that the reading of the Bible should make the transformative encounter with God happen to the reader. In chapter 10, we examined the question of how the voice of the preacher can be harmoniously involved in the witness of the divine presence, and paid attention to the three factors which the preacher is aware of in preaching: God (spirituality), the audience (integrity), and self (subjectivity and conviction). In chapter 11, we tackled the question of how the audience can be involved in the witness of the divine presence. Here we firstly defined the audience in relation to the other three components of preaching: in relation to God (theological, pneumatological, and eschatological being), to the Bible (hermeneutical being), and the preacher (communicative being). In addition to these definitions, we also defined the audience according to the reception axis of the Word: as an individual being (human heart and paradigmatic imagination), ecclesial and communal being (the divine presence through the pastoral ministry), and as one who is engaged in the world (socio-political responsibility to reflect the divine presence to the world). Based upon these definitions, we further suggested an appropriate communicative strategy for the witness of the divine presence, which consists of the image of God who is present in suffering, the communicative frame of the poor in spirit, and the four linguistic dimensions of confessional, evocative, hermeneutic, and imaginative witness. Through these normative and strategic suggestions, we confirmed and suggested that the witness of the divine presence should involve comprehensively all four components of preaching: God, the Scripture, the preacher, and the audience so as to sound like a sermonic symphony in which all four voices harmoniously take part in the witness of the divine presence, while retaining their own homiletical value. / AFRIKAANSE OPSOMMING: Die teenwoordigheid van God in die prediking is 'n belangrike Refonnatoriese tema. Hedendaagse homiletiek skenk egter nie genoeg aandag daaraan nie. Veral eietydse Koreaanse prediking kort 'n meer omvangryke homiletiese basis vir hierdie aangeleentheid. Hierdie studie is gebaseer op Dingeman se praktiese teologiese metodologie en dit beoog om die praktiese realiteite van die prediking van die goddelike teenwoordigheid in Koreaanse prediking te ondersoek en te beskryf en om verdere omvattende nonnatiewe en strategiese voorstelle ten opsigte van hierdie homiletiese tema te maak. In hoofstuk 1 ontwerp ons 'n toepaslike raamwerk vir preekanalise wat bestaan uit die volgende drie komponente: nonne vir analise (God, die prediker, die Skrif en die gehoor); teikens vir analise (vyf verteenwoordigende Koreaanse predikers en hulle preke - Yune-Sun Park, Yong-Gi Cho, Sun-Hee Kwak, Han-Hum Oak en Dong-Won Lee); en die analitiese veranderlikes (die godsdienstig-sosiologiese agtergrond van die Koreaanse samelewing met betrekking tot die vier inheemse Koreaanse godsdienste (Shamanisme, Taoisme, Buddhisme en Neo-Confucianisme). Gebaseer op hierdie analitiese raamwerk, analiseer hierdie studie vanaf Hoofstuk 2 tot 6 in besonderhede vyf preke van verteenwoordigende predikers na gelang van bepaalde analitiese vrae: Yune-Sun Park (Hf. 2), Yong-Gi Cho (Hf. 3), Sun-Hee Kwak (Hf. 4), Han-Hum Oak (Hf. 5) en Dong-Won Lee (Hf. 6), en let ons op sekere homiletiese aspekte van die getuienis van die goddelike teenwoordigheid in Koreaanse prediking. Deur middel van hierdie gedetaileerde analise merk ons dat die voorstellings van God soos getuig deur hierdie predikers beinvloed word deur spesifieke pastorale belange en teologiese beklemtoninge van die prediker self of deur die pastorale konteks. In die daaropvolgende hoofstukke bespreek ons die nonnatiewe onderbou vir die getuienis van die goddelike teenwoordigheid: God (Hf. 8), die Skrif (Hf. 9), die prediker (Hf. 10), en die gehoor (Hf. 11). Nadat die rol van elkeen van hierdie komponente bespreek is, maak ons strategiese voorstelle i.v.m Koreaanse prediking. In Hf. 8, gebaseer op die pneumatologiese dimensie van prediking, bevestig ons dat die getuienis van die goddelike teenwoordigheid plaasvind in 'n linguistiese en ekklesiologiese raamwerk, en suggereer ons dat voorstellings van God voortspruit uit die Christelike narratief. In Hf. 9 bespreek ons hoe die stem van die Bybel betrokke kan wees in die getuienis van die goddelike teenwoordigheid, Ons wys veral op die sakramentele karakter van die Bybel as bemiddelaar tussen die goddelike teenwoordigheid en die Christelike leser. In Hf. 10 gaan ons in op die vraag hoe die stem van die prediker betrokke kan wees in die getuienis van die goddelike teenwoordigheid en gee ons aandag aan drie aspekte waarvan die prediker bewus moet wees: die relasie tot God (spiritualiteit), die gehoor (integriteit), en die self (subjektiwiteit en oortuiging). In Hf. 11 bespreek ons die vraag hoe die gehoor (gemeente) betrokke kan wees in die getuienis van die goddelike aanwesigheid. Eers beskou ons die gehoor in sy betrokkenheid by die ander drie komponente: sy verhouding tot God (teologiese, pneumatologiese en eskatologiese wese), tot die Bybel (hermeneutiese komponent) en tot die prediker (kommunikatiewe komponent). Ter aanvulling van hierdie beskouinge definieer ons die gehoor as die ontvanger van die Woord, en weI as: 'n individuele wese (mens like hart en paradigmatiese verbeelding), kerklike en gemeentelike wese (die goddelike teenwoordigheid d.m.v. die pastorale bediening), en as mense wat betrokke is by die wereld (wat sosio-politieke verantwoordelikheid het om die goddelike teenwoordigheid in die wereld weer te gee). Gebaseer op hierdie definisies het ons 'n toepaslike kommunikatiewe strategie vir die getuienis van die goddelike teenwoordigheid voorgestel, bestaande uit 'n voorstelling van God wat teenwoordig is by lyding, die kommunikatiewe raamwerk van die armes in gees, en die vier linguistiese dimensies van die belydende, evokatiewe, hermeneutiese en verbeeldingryke getuienis. Met hierdie normatiewe en strategiese voorstelle bevestig ons dat die getuienis van die goddelike teenwoordigheid al vier die komponente van prediking behoort in te sluit: God, die Skrif, die prediker en die gehoor, ten einde 'n homiletiese simfonie te orkestreer.

Thesis (DTh)--Stellenbosch University, 2002 / ENGLISH ABSTRACT: This dissertation seeks an answer to the following question: To what extent has the discipling ministry of The Evangelical Alliance Mission (TEAM) in Southern Africa produced disciples with a holistic perspective of the Christian mission. The specific group studied is the Coloured community found in Swaziland and South Africa. The specific period covered is from 1921-1999. After an introductory chapter which provides orientation to the subject and also gives a brief history of the founding of TEAM and of the Coloured Church called EBC (Evangelical Bible Church), TEAM's understanding of the Great Commission is evaluated in the light ofan exegetical and theological study of the Great Commission. The study shows that what is called the Great Commission cannot be arbitrarily derived from one key text such as Matthew 28: 18-20, but needs to be grasped in its total significance from the entire Bible. Matthew 28: 18-20 is treated in this study as a pivotal text which turns towards the Old Testament and the New Testament, including the context of the Gospel of Matthew itself. The conclusion of the theological study of the Great Commission, is that TEAM drastically reduced the focus to one main task - church planting, with primary emphasis on evangelism and personal salvation. In this way, the horizontal implications of the Christian mission were relegated to "support ministries" which were aimed at supporting the main task of evangelism and church planting. Thus, TEAM lacked a comprehensive theology of mission which would have connected both the vertical and horizontal aspects of its work in Southern Africa. Chapter 3 of the dissertation, describes TEAM's pioneering efforts among the Coloured people of Southern Africa. WIth the exception of their work in Swaziland, the TEAM missionaries concentrated almost exclusively on leading people to faith in Christ and establishing local churches which would function according to the principles of self propagating, self-supporting, self-governing, and self-instructing. This pioneer stage proved then that TEAM basically executed its own narrowed understanding of the task ofrnaking disciples. Added to the narrow practice of mission, was the homogeneous approach to church planting, which accommodated itself to the segregationist policies of the government, and produced three segregated denominations - all the offspring of TEAM. Chapter 4 of this study shows that TEAM missionaries and other key missionaries from what was called South Africa General Mission (SAGM), entrenched the onesided approach to the Christian mission in three Bible colleges which played a leading role in training Coloured leaders for the ministry. It was simply a matter of time before the nationals themselves reproduced what they had learned at TEAM-related colleges in their own efforts of church planting which were viewed as the fulfilment of the Christian mission. This national effort by key nationals in EBC, forms the substance of chapter 5 of the dissertation. Chapter 6 of this study discusses the road ahead for both TEAM and EBC. It focuses on six crucial matters: The need for thanksgiving for the good which has been done; the need for confession for failures in theology and practice; the need to formulate a holistic theology of mission; the need for practice consistent with a holistic theology which would assist TEAM and EBC in reconciling both the vertical and horizontal dimensions of the Great Commission; the need to practise the principles of unity and mission, and finally, the need for evaluation of TEAM's Relational Reconfiguration in order to determine what can be done to promote better relationships between TEAM and the TEAM-related churches. / AFRIKAANSE OPSOMMING: Die doel van hierdie proefskrif is om die volgende vraag te beantwoord: Tot watter mate het die dissipelskap bediening van "The Evangelical Alliance Mission" (TEAM) in Suider Afrika, volgelinge met 'n omvattende perspektief van die Christelike sending voortgebring? Die spesifieke groep wat bestudeer word, is die Kleurling gemeenskap van Swaziland en Suid Afrika. Die spesifieke tydperk wat gedek word, is vanaf 1921 tot 1999. Hoofstukl beskryfkortliks die geskiedenis van die stigting van TEAM, deur die werk van Fredrik Franson in 1890. Sy motiveering tot sending, is duidelik, deur sy geloof in die naderende wederkorns van Christus. Die werk van TEAM in Suid Afrika het gelei tot die ontstaan van die Evangelical Bible Church (EBC) en het drie afsonderlike verbonde of kerke tot gevolg. Hulle staan bekend as Kerk 1 (Swartes), Kerk 2 (Kleurlinge) en Kerk 3 (Indiers). Die fokus van hierdie studie is gemik op die Kleurling denominasie, alhoewel die ander groepe ook bespreek word, vanwee hulle betrokkenheid by die Kleurling kerk. Hoofstuk 2 evalueer TEAM se begrip van die Groot Opdrag in die lig van 'n breedvoerige studie van die Christelike sending, gebaseer op die totale boodskap van die Bybel. Die hoofteks aangaande die Groot Opdrag (Mt. 28: 18-20), word beskou as 'n sentrale teks wat beide die Ou Testament sowel as die Nuwe Testament betrek. Op hierdie wyse is dit duidelik dat die volle Missio Dei, wat ook die fokus van die Christelike sending insluit, in die visier kOID.Die slotsom van hierdie teologiese studie, is dat TEAM as sending van 'n gebrekkige Bybelse teologie van sending, die hooftaak van die Groot Opdrag beperk het tot Kerk stigting. Sodoende was TEAM in staat om die vertikale aspek van sending te beklemtoon met die klem op evangelisasie en kerk stigting, maar kon nie aan die horisontale dimensie omvat, wat volgens die Skrif 'n wesenlike aspek van die Groot Opdrag is, reg laat geskied nie. Inteendeel, bedienings wat nie direk verband hou met kerkstigting nie, was beskou as "ondersteunende bedienings", nie as wesenlike bedienings nie. Hoofstuk 3 beskryfTEAM se vroegste pogings onder die Kleurling gemeenskap van Suid Afrika. Klaarblyklik, met die uitsondering van die werk in Swaziland, het TEAM sendelinge daarop gekonsentreer om mense tot geloof in Christus te lei en om plaaslike kerke te stig. Dus in die baanbreker stadium, is TEAM se beperking van die Evangelie tot persoonlike saligheid en lidmaatskap duidelik. Die enger fokus van die Groot Opdrag is ook sigbaar in die tipe opleiding, wat die lidmate by TEAM - verwante Bybel kolleges ontvang het. Hierdie verhaal word vertel in Hoofstuk 4 van hierdie proefskrif Hoofstuk 5 beskryf die werk van die inheemse lidmate en bewys dat hierdie werk basies kerk stigting was, ooreenkomstig die benadering van TEAM. Die horisontale omvang van sending was afwesig, behalwe vir individuele pogings, byvoorbeeld kleuterskool bediening. Hooofstuk 6 van hierdie studie bespreek die pad vorentoe vir beide TEAM en EBC. Die fokus is gerig op ses kardinale aspekte. Die behoefte aan danksegging vir al die goeie dinge wat gedoen was; die behoefte aan belydenis vir die route in teologie en die uitvoering daarvan; die behoefte om 'n alles omvattende teologie van sending te omskryf, die behoefte om daardie teologie op 'n holistiese wyse te beoefen en wat beide TEAM en EBC sal help om beide die horisontale en vertikale dimensies van Die Groot Opdrag, met mekaar te versoen; die behoefte om die beginsels van eenheid en sending uit te oefen, en laastens die behoefte aan evaluering van TEAM se "Relational Reconfiguration" om vas te stel hoe om beter verhoudings tussen TEAM en TEAM-verwante kerke te bewerkstellig.

Thesis (DTh) -- Stellenbosch University, 2003. / ENGLISH ABSTRACT: This study falls within the area of Missional theology, which is a functional thoology. As such, it deals with the function (praxis) and mission of the Church in society. It seeks a better understanding of the functionality of the Church fundamental to the Missio Dei. Since Missional Theology is about the Church's serving function to the community, these functions, viz. mission, proclamation, fellowship, education, growth, habitual change and transformation, are brought to bear on the image of the Moravian Church. Because this study concerns the being and public witness of the Church, it adopted a qualitative approach linked to participatory action research. The research was done diachronically and phenomena were analysed over three periods in the formation of the MCSA: (a) The Missionary era (1737 - 1960), (b) the autonomous Church under apartheid (1960- 1994) and (c) challenges of the democratic dispensation for the United MCSA and its future role in the RSA (1994 and further). Drawing upon these resources, Chapters 3 - 5 examine (based on the epistemological framework designed in Chapter 2) the values, symbols and conceptions of the Moravian Ecclesiastical community in relation to its internal and external environment. It also examines its structures and polity in order to come to a critical understanding of its disposition as a faith community in its interaction with public life. Four presuppositions are established as core principles: The first core principle is that the Moravian Church in SA (MCSA), in its quest for being a public Church, had to act true to its calling as the divine proponent of the reconciled, transformed humanity. The MCSA also had to serve (prophetically and sacrificially) a "broken" society with a view to its transformation, which is essentially its missional quality. The second core principle is that the MCSA in its tendency towards being a public Church had to conform to the theological principles of a public Church. In Chapter 2, based on the three identified publics in which the Church (theology) operates, four relations are applied, i.e. the Church in relation to the State; the Church in relation to market economy; the Church and people's empowerment; and the Church and public values - the quality of human life. Subsequently these configurations of the Church are used to design an epistemological framework according to which the public role of the MCSA throughout its history was established. The third core principle is that the Church, given its context, had to act according to the challenges and needs of that context. The historical analysis of the MCSA helped to establish how it-contributed to the public discourse within those contexts. However, in order to establish how it could contribute in future, the MCSA was evaluated according to a reasonable, contemporary social contextual analysis . (in chapter 7), which was imperative. In Chapter 7, the fourth core principle is developed as the outcome of the investigation in the preceding chapters. In order to be an adequate public Church, the MCSA had to harness the potential of its members by training them, equipping them for justice ministl)', which would provide the Church with the much-neglected public ministry. Based on the historical findings, guidelines were designed to assist the church in training its minista-s and congregations for public witness. There is no simple shortcut formula for developing an effective congregational-based public (advocacy) ministry. It requires the congregation to be bold in its vision, committed to its mission, willing to give significant time, energy and resources, to be a risk taker, and to work in partnership with its larger community (macro environment). Most of all, it requires faith in the knowledge that God's righteousness and justice will prevail. The most practical advice is spiritual - to live the belief that justice is central to our calling as Christ's witness in the world - even in the public arena! / AFRIKAANSE OPSOMMING: Hierdie studie val binne die area van Missionere Teologie wat 'n funksionele teologie is. As sulks het dit te do en met die funksie (praxis) en missie van die kerk in die samelewing. Dit poog om die kerk se funksionaliteit fundamenteel tot die Missio Dei te verstaan. Terwyl Missionere Teologie gaan oor die kerk se dienaarsrol in die samelewing, is die volgende funksies, t.w. sending, getuienis en proklamasie, gemeenskap, opvoeding, groei, gewoontes verandering en transformasie toegepas op die beeld van die Morawiese Kerk in Suid-Afrika. Weens die feit dat hierdie studie te make het met die wese en publieke getuienis van die kerk, het dit 'n kwalitatiewe benadering aangeneem wat noodsaaklikerwys gekoppel is aan deelnememde aksie navorsing. Die navorsing is diakronies gedoen en fenomene is oor drie periodes in die formasie van die Morawiese Kerk geanaliseer: (a) Die sendingperiode (1737-1960), (b) die outonome Kerk onder apartheid (1960-1994) en (c) die uitdagings van die demokratiese bedeling vir die Morawiese Kerk in SuidAfrika en die vereistes vir sy Publieke rol (1994-). Met die informasie wat hieruit voortgevloei het, het die projek in Hoofstukke 3-5 (gebaseer op die epistemologiese raamwerk ontwerp in hoofstuk 2) die waardes, simbole en opvattings van die kerklike gemeenskap ondersoek in verhouding tot haar interne en eksterne omgewings. Ook haar strukture en beleid is ondersoek met die doel om tot 'n kritiese verstaan te kom van haar gesitueerdheid in haar interaksie as geloofsgemeenskap met die publieke eksterne omgewing. Vier voorveronderstellings is vasgestel as uitvloeisel van die navorsmg en dien as kernbeginsels: Die eerste kernbeginsel is dat die MKSA in sy strewe na 'n openbare kerk, getrou moes optree aan haar roeping as die goddelike proponent van die versoende, getransformeerde mensheid en profeties en opofferend 'n "gebroke" samelewing dien met die oog op sy transformasie, wat wesenlik die kerk se sendingsaard is. Die tweede kernbeginsel is dat die NrKSA in haar geneigdheid na 'n openbare kerk, haar moes skik (konformeer) volgens die teologiese beginsels van 'n openbare kerk. In hoofstuk 2, gebaseer op die drie ge'indentifiseerde publieke waarbinne die kerk (teologie) haarself manifesteer, is 4 verhoudings waarin die openbare kerk staan ge'identi:fiseer, naamlik die kerk se verhouding tot die Staat, die mark-ekonomie, menslike bemagtiging en tot openbare waardes - die gehalte van menslike lewe. Vervolgens is hierdie gestaltes van die kerk benut om 'n epistemologiese raamwerk te ontwerp waarvolgens die openbare rol van die MKSA in haar geskiedenis blootgele is. Die derde kernbeginsel was dat die kerk moes optree volgens die uitdagings en behoeftes van die konteks. Die historiese analise van die MKSA het gehelp om vas te stel hoe die kerk bygedra het tot die openbare dis~oers, al dan nie, in daardie kontekste. Die navorser is egter genoodsaak om die MKSA te projekteer teen 'n verantwoordelike sosiaal-kontekstuele analise in hoofstuk 7 om te kon vasstel hoe die kerk verder haar hydrae kan maak in die openbare arena. In hoofstuk 7 was die vierde kernbeginsel ontwikkel as uitkoms van die navorsingsprojek in die voorafgaande hoofstukke. Dit behels dat die MKSA, om 'n genoegsame openbare kerk te wees, die potensiaal van haar lidmate moet benut deur hulle op te lei I toe te rus vir openbare bediening. Daar is geen eenvoudige, kortpad formule vir die ontwikkeling van 'n effektiewe, gemeente-gebaseerde, openbare geregtigheidsbediening nie. Dit vereis dat die gemeente dapper moet wees in haar visie, toegewyd aan haar missie (sending), gewillig om beduidende tyd, energie, en bronne te verskaf, bereid moet wees om risiko 's te neem en om in verbondsvennootskappe te werk met sy makro omgewing. Ten diepste vereis dit geloof in die wete dat God se geregtigheid en regverdigheid sal stand hou. Die mees praktiese aanbeveling is geestelik - om in die geloof te lewe sodat regverdigheid sentraal staan tot ons roeping as Christus se getuies in die wereld- selfs in die openbare arena!

Thesis (DTh)--Stellenbosch University, 2004 / ENGLISH ABSTRACT: This study can as well be termed as "an attempt to interpref' pastoral care and counseling methods and modules in an African understanding. For this reason, the study engages concepts, metaphors and images that reflect an African understanding of pastoral ministry. It is argued that pastoral ministry will be enriched more by accommodating an African spirituality and cosmology that usually influences the world view of African people on God, life and the cosmic life-force. The study attempts to work with God-images that will help people to gain meaning in moments of pain and suffering, and much more also that will help them appropriate faith to life situations in a more meaningful way. Thus the study gives attention to defming God-images in light of pain and suffering within a given pastoral care situation. Two God-images are therefore proposed for use in a pastoral care setting in Africa, namely, God as a friend (Mubwezi) and God as companion (woyenda naye). The study proposes a working model that can be used by pastoral ministry in the process of assessment of God-images. It is argued that unless pastoral ministry undertakes to work with models that are going to help African people come to terms with situations of pain and suffering, the work of pastoral ministry will be limited to a large extent. For this reason, the study proposes that pastoral ministry should reckon with African cultural values that are always expressed through metaphors and symbols. It is argued further that pastoral ministry should work with Christian rituals, such as Holy Communion, Baptism and the Cross which are going to help African people understand the involvement of God in their lives and also in times of pain and suffering. / AFRIKAANSE OPSOMMING: Die navorsing is 'n poging om 'n pastorale hermeneutiek te ontwikkel wat in die prosesse van heling rekening hou met die eiesoortigheid van 'n Afrika-konteks. Vandaar die fokus op 'n Afrika-spiritualiteit en 'n Afrika-kosmologie. Die navorsing is 'n poging om die verstaan van die lewe as 'n werklikheid, beinvloed deur spirituele werkinge en kosrniese lewenskragte, te kombineer met 'n pastorale antropologie. Die navorsingsvoorveronderstelling is dat 'n bepaalde kulturele verstaan en ervaring van God (Godsbeelde en Godsvoorstellinge) menslike identiteit en derhalwe ook prosesse van heling en terapie wesenlik beinvloed. Die navorsing konsentreer daarom op die interaktiewe en wisselwerkende verband tussen Godsbeelde en die vraagstuk van lyding en heling. Die uitkoms van die navorsing is die ontwerp van 'n beradingsmodel vir die pastoraat waarin rekening gehou word met die eiesoortige spiritualiteit van 'n bepaalde kultuurkonteks. Vandaar die ontwerp van 'n ses-fase model vir die maak van 'n pastorale diagnose (pastorale assessering). Verskillende simbole en metafore vanuit 'n Afrika lewenservaring kan help om her na te dink oor die verstaan van God binne lyding in 'n pastorale gesprek oor die vraagstuk van teodisee. Die beradingsmodel wat voorgestel word, verskuif die fokus weg van 'n analitiese, individualisties-georienteerdheid na 'n meer holistiese en sisterniese kommunale georienteerdheid. In die verb and moet die dinarnika van verhoudinge saam met 'n narratiewe benadering opnuut herontgin word vir pastorale berading.

Thesis (PhD)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: Although Nigerian church leaders have made important contributions to Nigerian society through education, the health services and other forms of social service, they have, nevertheless, had a minimal impact on the political and economic sectors which are the major sources of policy formation, infrastructure development, job creation, industrialisation, poverty reduction and the control of environmental hazards. Accordingly, this study, within the ambit of theology and community development, seeks to understand how, through development-oriented church leadership, the church in Nigeria may contribute more meaningfully to the sociopolitical and economic transformation of the postmilitary (democratic) Nigerian society, partcularly in the light of the poverty, underdevelopment, corruption and poor leadership prevalent in the country. In addition, the study seeks to ascertain what the main components of that social transformation agenda should be. In endeavouring to understand the causes of the poverty, underdevelopment, corruption and poor leadership in Nigeria and the means through which these factors have been perpetuated, the researcher studied relevant literature on the development, sociopolitical and economic body of knowledge as its relates to Nigeria and beyond. In addition, leadership trends within the global and Nigerian contexts from precolonial to present times were explored in order to understand both the contributing factors to the inadequate leadership within Nigeria and how existing trends may be reversed. In order to evaluate the contributions of church leaders to Nigerian society, the social and theological discourses of church leaders within the Nigerian context were studied. An empirical study of the leaders of the Christian Association of Nigeria and the Lagos Presbyterian church (1999–2010) has enabled the researcher to offer proposals regarding a more meaningful engagement on the part of church leaders while the discoveries emanating from the literature study were also tested. Based on the reflections on the empirical study, perspectives and recommendations have been presented in the hope of assisting church leaders to engage more meaningfully as catalysts of change in the social transformation of Nigerian society. The theoretical frameworks guiding this study include Robert Osmer‟s practical theological methodology, missional theology as premised on the missio Dei and the pragmatic ecumenical development debate. The study has shown that the persistence of poverty, underdevelopment, corruption and poor leadership in Nigeria are the result of the failure of successive sociopolitical, economic and religious leaders to forge the correct mindset among Nigerians as regards developing human, natural, economic, infrastructural, technological and theological resources within Nigerian society from colonial times to the present day. In an effort to meet these challenges, it is essential that Nigerian development paradigms should seek to incorporate the following elements: the conscientised, responsible self, value for the community and the stewardship of resources while the sustainable transformational approach to social transformation could guide the church‟s social ministry. In line with such an approach, the harnessing of the resources of the church, Nigerian society and the global community through the medium of church leaders should be underpinned by collaboration, innovation, stewardship and values. The aim of such an approach is to encourage individuals, both leaders and followers, as well as institutions and systems, to promote the wellbeing of all humankind and to uphold the created order and institutions/systems. This study found that it is within the power of church leaders in Nigeria to contribute more meaningfully towards ameliorating the condition of Nigerians than they have succeeded in doing thus far. / AFRIKAANSE OPSOMMING: Alhoewel Nigeriese kerkleiers deur middel van opleiding, gesondheidsdienste en ander sosiale dienste baie belangrike bydraes tot die Nigeriese gemeenskap gelewer het, het hulle ‟n minimale uitwerking op die politieke en die ekonomiese sektor gehad. Hierdie sektore is die hoofbron van beleidvorming, infrastruktuurontwikkeling, werkskepping, industrialisering, armoedevermindering en die bestryding van omgewingsgevare. Derhalwe poog hierdie studie, binne die gebied van die teologie en gemeenskapsontwikkeling, om te verduidelik hoe die kerk in Nigerië, deur middel van ontwikkelingsgerigte kerkleierskap, ‟n meer sinvolle bydrae kan lewer tot die sosiopolitieke en ekonomiese hervorming van die postmilitêre (demokratiese) Nigeriese gemeenskap, veral ten opsigte van die armoede, korrupsie en swak leierskap wat so algemeen in die land is. Daarbenewens probeer die studie ook vasstel wat die hoofkomponente van daardie sosialehervormingsagenda behoort te wees. In ‟n poging om te verstaan wat die oorsake van armoede, onderontwikkeling, korrupsie en swak leierskap in Nigerië is en deur middel waarvan hierdie faktore bestendig is, het die navorser toepaslike ontwikkelings-, sosiopolitieke en ekonomiese literatuur aangaande Nigerië en andere bestudeer. Daarbenewens is leierskapstendense van prekoloniale tye tot vandag ondersoek in sowel die globale as die Nigeriese konteks om vas te stel watter faktore tot die ontoereikende leierskap in Nigerië bygedra het en hoe die bestaande tendense omgekeer kan word. Die sosiale en teologiese diskoerse van kerkleiers in die Nigeriese konteks is bestudeer om te bepaal watter bydrae kerkleiers tot die Nigeriese gemeenskap gelewer het. ‟n Empiriese studie van die leiers van die Christian Association of Nigeria (CAN) en die Lagos Presbyterian Church (LPC) (1999–2010) het die navorser in staat gestel om voorstelle te doen in verband met ‟n sinvoller bydrae deur kerkleiers, en ontdekkings uit die literatuurstudie is ook getoets. Op grond van die verspreiding van en besinning oor die empiriese studie word perspektiewe en voorstelle aan die hand gedoen in ‟n poging om kerkleiers te help om meer sinvol op te tree as katalisators in die sosiale hervorming van die Nigeriese gemeenskap. Die teoretiese raamwerke waarbinne hierdie studie gedoen is, sluit in Robert Osmer se metodologie van praktiese teologiese, missionêre teologie soos veronderstel in die missio Dei en die debat oor pragmatiese ekumeniese ontwikkeling.

Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This study is an evaluative study of the Evangelical Lutheran Church in Namibia (ELCIN). It is presupposed in this study that, although the ELCIN, since it became autonomous in 1954, has a long history of doing mission and diaconal work according to her Constitution, it has been recorded that, the Church is more and more lacking in the capacity to meet the challenges and needs of the Namibian post-independent society and subsequently cannot effect social transformation, yet it undoubtedly has the potential. This study focuses on the communities of the Ondangwa and Oshakati informal Settlements situated in the Oshana Region of northern Namibia, in the former homeland of “Owamboland.” The study is an overview of the Evangelical Lutheran Church in Namibia (ELCIN) with regard to her public witness before Namibia’s independence that is during 1971 to 1989 and seeks a better understanding of her functionality fundamental to the Missio Dei. Throughout its history, the Church has been called to have a deep concern for the poor and oppressed. The post-Namibian socio-economic problems present a huge challenge to the church, thus raising questions such as: How well has the Church been responding to the challenges of our times? How helpful has it been to those who turn to it to seek social justice? How helpful has it been to those who seek economic and political justice? How helpful has it been to those seeking gender equality and to the marginalised? How helpful has it been to those infected, affected and afflicted by HIV/AIDS? In short, how helpful and relevant is the Church in addressing persons, laws, structures and institutions that degrade and oppress God’s people? These questions arise from concern regarding the emerging culture of corruption and crimes in the nation as well as questions concerning the prophetic task of the Church regarding socio-political and economic issues. It is argued in this study that the socio-economic challenges faced by the informal settlement inhabitants pose a challenge to the Church regarding poverty. A holistic approach to Church‘s mission in context should embrace radical discipleship, coupled with socio-political and economic involvement, integrating both economic, social, ecological, and spiritual change, and leading to healing and transformation. This means that the mission of God is as comprehensive, broad and deep as the needs and exigencies of human existence that is why spiritual and physical ministry cannot be done separately. A holistic mission approach will enable the Christian faith to penetrate and have its roots deep in the Namibian soil. The most adequate formulation subsumes the total mission of the church under the biblical concept of marturea (witnessing), kerugma (proclamation), koinonia (fellowship) didache (teaching) and diakonia (service). The context should indicate where the emphasis ought to be, and the circumstances dictate the way in which this witness has to be communicated. It is of cardinal (paramount) importance for the Church to continuously minister to the marginalised because of its concern and divine calling to the Missio Dei. The empowerment of people in development at the grassroots level is crucial to overcoming oppression and exploitation. The Church, particularly the Evangelical Lutheran in Church in Namibia (ELCIN), has a responsibility to foster and encourage self-reliance in order that, people can exercise their rights to determine their own future, rights which include sovereignty over natural resources, land, production and distribution. It is argued in this study, based on an analysis of the Church as a Community called by God that the essence of community development and the people-centred participatory development process, is that the Church as a Community-based organization is essentially best served in effecting social change by orientating itself according to the people-centred participatory development approach. The conclusion is drawn, among the key challenges identified, that there is a need for the church to evidence holistic theology and sustainable action with regard to social responsibility. Action remains, for the most part, in a dominant charity mode. Partnership, in its various forms, is identified as necessary and as the more sustainable strategy in a context of inequality. Recommendations for action are proposed at the end of this study in order to guide the ELCIN in areas such as Ondangwa and Oshakati, to become a meaningful role player in these communities. / AFRIKAANSE OPSOMMING: Hierdie studie is ‘n evaluerende studie van die Evangeliese Lutherse Kerk in Namibie (ELKIN). Daar word in hierdie studie veronderstel dat, hoewel die ELKIN, sedet dit in 1954 outonoom het, ‘n lang geskiedenis het van missie en diakonale wek volgens haar Grondwet, dit aangeteken is dat die Kerk is meer en meer aan die kapasiteit ontbreek om te voldoen aan die uitdagings en die behoeftes van die Namibiese post-onafhanklike samelewing en daarom geen invloed op sosiale transformasie het nie, maar ongetwyfeld die potensiaal daartoe het. In hierdie studie word gefokus op die gemeenskappe van Ondangwa en Oshakati se informele nedersettings gelee in die Oshana-streek noorde van Namibie, in die voormalige tuisland van “Owamboland.” Die doel is om ‘n oorsig van die Evangeliese Lutherse Kerk in Namibie (ELKIN) met betrekking tot haar openbare getuienis voor Namibie se onafhanklikwording in die tydperk 1971 tot 1989, te gee en om ‘n beter begrip van haar funksies onderliggend aan die Missio Dei te bewerstelling. Dwarsdeur die geskiedenis, is die kerk geroep is om ‘n diepe besorgheid vir die armes en onderdruktes te he. Die post-Namibiese sosioekonomiese problem bied ‘n groot uitdaging aan die kerk, dus die vehoging in die aantaal vrae soos: Hoe goed het die Kerk ge reageer op die uitdagings van ons tyd? Hoe dra die Kerk tot die soeke na sosiale geregtigheid? Hoe nuttig is dit aan diegene wat die ekonomiese en politieke geregtigheid soek? Hoe dra die Kerk by tot die soeke na geslagsgelykheid en hulp aan diegene wat gemarginaliseer word? Watter hulp bied bied die Kerk aan diegene wat met MIV/vigs besmet is of wat daardeur geraak en verdruk word? In kort, hoe nuttig en relevant is die kerk in die aanspreek van persone, wette, structure en instellings wat God se volk verneder en verdruk? Hierdie vrae ontstaan as gevolg van die kommer wat ontstaan weens die opkomende kultuur van korrupsie en misdaad in die land sowel as vrae oor die profetiese taak van die Kerk ten opsigte van sosio-politieke en ekonomiese kwessies. Daar word aangevoer word in hierdie studied at die sosio-ekonomiese van die inwoners van die informele nedersetting ‘n uitdaging aan die kerk ten opsigte van armoede. ‘n holistiese benadering tot die Kerk se sending in die konteks moet omhels radikale dissipelskap, tesame met ‘n sosio-politieke en ekonomiese betrokkenheid, die integrasie van beide die ekonomiese, sosiale, ekologiese, en geestelike verandering behels. Dit lei tot genesing en transformasie. Dit beteken dat die missie van God net so omvattende, breed en diep is soos die behoeftes en vereistes van die menslike bestaan, dit is waarom die geestelike en die fisiese ministerie kan nie apart gedoen kan word nie. ‘n holistiese missie benadering sal die Christelike geloof in staat stel om deur te dring en het sy wortels diep in die Namibiese grond. Die mees geskikte formulering behels die totale missie van die kerk onder die Bybelse konsep van marturea (getuie), kerugma (verkondiging), koinonia (gemeenskap) en diakonia (diens). Die konteks behoort te le en die omstandighede dikteer die manier waarop hierdie getuienis gekomminikeer word. Dit is van kardinale belang vir die Kerk om voortdurend die Word aan hierdie mense te bring, en om hul te versorg, in hehoorsaamhed aan die goddelike roeping tot die Missio Dei. Die bemagtiging van mense en hul ontwikkeling op voetsoolvlak is noodsaaklik vir die voorkoming van onderdrukking en uitbuiting. Die kerk, veral die Evangeliese Lutherse Kerk in Namibie (ELKIN), het ‘n verantwoordelikheid om selfstangigeheid te be vorder en aan te moedig, sodat mense hul regte, hul eie toekoms, soewereiniteit oor natuurlike hulpbronne, die land, produksie en verspreiding kan bepaal en uitoefen. Daar word aangevoer in hierdie studie, wat gebaseer is op ‘n analise van die Kerk as ‘n Gemeenskap wat deur God geroep is, dat die essensie van ontwikkeling van die gemeenskap en die mens-gesentreerde deelnemende ontwikkeling proses, is dat die Kerk as ‘n gemeenskaps-baseerde organisasie in wese die beste gedien word in die bewerkstelliging van sosiale verandering, deur om te orienteer in die rigting van mens-gesentreerde deelnemende ontwikkeling. Nadat sleutel uitdagings uitgeken word, word die studie afgesluit deurdat daar tot die slotsam gekom word dat daar getuiens gelewer moet word holistiese teologie en volhoubare aksie met betrekking tot sosiale verantwoordelikheid. Aksie sal nog steeds hoofsaaklik liefdadig van aard wees maar daar word vasgestel dat Vennootskappe, in die konteks van ongelykheid, die mees volhoudbare strategie blyk te wees. Aanbevelings vir aksie word aan die einde van hierdie studie gedoen om die ELKIN te lei in gebiede soos Ondangwa and Oshakati, ‘n betekenis volle rol speel.

Thesis (PhD)--Stellenbosch University, 2013. / The whole purpose of this research was to determine an appropriate approach to development in Zambia by the Reformed Church in Zambia (RCZ) under the theme: ‘A Biblical Framework for Sustainable Development in the Reformed Church in Zambia – The story of George Compound in Lusaka.’ George Compound located on the West of Matero Township, poverty manifests itself in many ways such as lack of good food, poor shelter, high illiteracy levels, lack of good road network, poor health, high crime rate, high levels of unemployment especially the youth who now spend most time drinking beer, high levels of prostitution, and poor sanitation. Holistic ministry has for some time now remained a great challenge for the church, the trend that was never the case with the early church as it took the issue of development seriously and effectively met needs of the poor and vulnerable people of that time. However, with time the church has either consciously or unconsciously allowed to be dictated by the Greek dualism theory (separating the spiritual from physical) in how to go about with ministry. This separation has taken such a long time that it has now become accepted by the church and secular world that the role of the church for humanity was only to concentrate on matters concerning spirituality, while leaving the social part to secular organisations. This is an affront to God who created humanity in His own image and likeness (Gen. 1: 26 – 29; 2: 7) and mandated to rule on His behalf; added to that it is in itself a distortion of Scriptures. Otherwise from the Biblical perspective humanity constitutes both the soul and body, thereby providing no justification for separating needs of the soul from those of the body because human life is a unit. The Scriptures have also revealed that at the time of creation, a living relationship was established between God and humanity, which includes the entire creation. The relationship between God and humanity is known as the vertical relationship (this involves worshipping God); while the relationship between humanity and the rest of the creation is known as the horizontal relationship (this involves caring for God’s creation). It is on record in the Scriptures that the good creation that was created by the good God was spoilt with the fall of humanity. It is the fall of humanity that has led to the unfortunate separation of responsibilities between the church and the secular world. It is in this context that the research wrestled with the question of how the RCZ could apply a Biblical framework for sustainable development in the country, but with particular attention to the story of George Compound in Lusaka. The researcher has argued that meaningful development will only take place when the church takes its strategic position in development and does it from the Biblical perspective that addresses humanity holistically. Development done from the Biblical perspective acknowledges God as the creator, sustainer and destiny of the whole creation and at the same time places humanity at the centre of it as the main objective. The hypothesis is based on the fact that poverty will be alleviated once the RCZ in the first place comes to terms with the reality of poverty and its impact on human life in the country, and then using its mandate to get involved in national development to transform people’s wellbeing. It is interesting that when missionaries from the Dutch Reformed Church Mission (DRCM) of the Orange Free State in South Africa started mission work in the Eastern Province of Northern Rhodesia then, they adopted a comprehensive approach to ministry and that enabled them to address both the spiritual and social needs of people. The DRCM missionaries passed on this understanding of development to the RCZ, but then one wonders why the RCZ after autonomy (self-governing) in 1966, gradually and without realising began to change its focus of doing ministry by concentrating so much on building people’s spiritual lives and neglecting their social needs. This research is challenging the RCZ to revisit its mandate for ministry which should lead to adopting the Biblical understanding for development. This kind of development is holistic in nature and results in transforming people’s living standards that are currently in deplorable condition. The research further suggests that for development to take place the RCZ needs to work towards transforming the world view of its members about poverty and development. This approach will invaluably help people gain better understanding on the actual causes and effects of poverty and what must be done to alleviate it, before reaching out in the communities.