Die term whistleblowing word universeel aanvaar en daar word ʼn verskeidenheid definisies aangetref. Die eindresultaat van elke definisie bly tog dieselfde en die belangrikste gevolgtrekking wat gemaak kan word is dat ʼn werknemer ʼn beskermde openbaring maak van ongerymdhede in die werkplek en dat hy sodoende beskerm moet word van enige beroepsnadeel. Die doel van ʼn beskermde openbaring lê in die feit dat dit die hoeksteen is waarop individuele verantwoordelikheid van werknemers gebou word. Verder vestig dit ʼn kultuur in die werkplek waar stappe geneem word deur die werkgewer om ongerymdhede te bekamp, deur ʼn beleid en prosedure in plek te stel. Die sukses van die bogenoemde sal dan tot gevolg hê dat werknemers en ook werkgewers ʼn punt daarvan sal maak om op te tree in die openbare belang. Die Wet op Arbeidsverhoudinge 66 van 1995 bepaal dat enige beroepsnadeel wat nie in ooreenstemming met die Wet op Beskermde Openbaarmakings 26 van 2000 is nie, onbillik sal wees. Beide hierdie wette se hoofdoel is om die werknemer te beskerm teen onbillike ontslag, en in die geval van die WBO, spesifiek vir die beskerming van ʼn werknemer wat ʼn beskermde openbaring maak. Die openbaring sal beskermd wees indien die inligting in goeie trou geopenbaar is en as die werknemer ʼn redelike geloof het dat die inhoud waar en korrek is. Die ontslag van ʼn werknemer wat ʼn beskermde openbaring maak, en aan die prosedures soos deur die WBO voorgeskryf voldoen, is egter outomaties onbillik volgens artikel 187(1)(h) van die WAV. Die bewyslas rus op die werknemer om te bewys dat daar ʼn kousale verband bestaan tussen die openbaring wat hy gemaak het en die ontslag of beroepsnadeel wat plaasgevind het. Die openbaarmaker het verskeie remedies tot sy beskikking, maar in die geval van ontslag kan die Arbeidshof ʼn bevel toestaan vir die herindiensneming en/of betaling van kompensasie aan die werknemer. Die doel van hierdie navorsingsvoorstel is om vas te stel wat werknemers se remedies is in die geval waar hulle onderwerp word aan beroepsnadeel as gevolg van die openbaring van inligting binne die werkplek. Hierdie studie sal gedoen word aan die hand van die Wet op Beskermde Openbaarmakings tesame met die Wet op Arbeidsverhoudinge deur die posisie van die werknemer te ontleed vanaf die tydstip toe hy bewus geword het van die inligting, totdat hy sy remedies uitgeoefen het. Daar sal deurlopend na wetgewing en regspraak verwys word om alle opinies en opmerkings te steun. Ten slotte sal daar kortliks vergelykings getref word met internasionale instrumente asook internasionale wetgewing. / Thesis (LLM (Labour Law))--North-West University, Potchefstroom Campus, 2012

Die term whistleblowing word universeel aanvaar en daar word ʼn verskeidenheid definisies aangetref. Die eindresultaat van elke definisie bly tog dieselfde en die belangrikste gevolgtrekking wat gemaak kan word is dat ʼn werknemer ʼn beskermde openbaring maak van ongerymdhede in die werkplek en dat hy sodoende beskerm moet word van enige beroepsnadeel. Die doel van ʼn beskermde openbaring lê in die feit dat dit die hoeksteen is waarop individuele verantwoordelikheid van werknemers gebou word. Verder vestig dit ʼn kultuur in die werkplek waar stappe geneem word deur die werkgewer om ongerymdhede te bekamp, deur ʼn beleid en prosedure in plek te stel. Die sukses van die bogenoemde sal dan tot gevolg hê dat werknemers en ook werkgewers ʼn punt daarvan sal maak om op te tree in die openbare belang. Die Wet op Arbeidsverhoudinge 66 van 1995 bepaal dat enige beroepsnadeel wat nie in ooreenstemming met die Wet op Beskermde Openbaarmakings 26 van 2000 is nie, onbillik sal wees. Beide hierdie wette se hoofdoel is om die werknemer te beskerm teen onbillike ontslag, en in die geval van die WBO, spesifiek vir die beskerming van ʼn werknemer wat ʼn beskermde openbaring maak. Die openbaring sal beskermd wees indien die inligting in goeie trou geopenbaar is en as die werknemer ʼn redelike geloof het dat die inhoud waar en korrek is. Die ontslag van ʼn werknemer wat ʼn beskermde openbaring maak, en aan die prosedures soos deur die WBO voorgeskryf voldoen, is egter outomaties onbillik volgens artikel 187(1)(h) van die WAV. Die bewyslas rus op die werknemer om te bewys dat daar ʼn kousale verband bestaan tussen die openbaring wat hy gemaak het en die ontslag of beroepsnadeel wat plaasgevind het. Die openbaarmaker het verskeie remedies tot sy beskikking, maar in die geval van ontslag kan die Arbeidshof ʼn bevel toestaan vir die herindiensneming en/of betaling van kompensasie aan die werknemer. Die doel van hierdie navorsingsvoorstel is om vas te stel wat werknemers se remedies is in die geval waar hulle onderwerp word aan beroepsnadeel as gevolg van die openbaring van inligting binne die werkplek. Hierdie studie sal gedoen word aan die hand van die Wet op Beskermde Openbaarmakings tesame met die Wet op Arbeidsverhoudinge deur die posisie van die werknemer te ontleed vanaf die tydstip toe hy bewus geword het van die inligting, totdat hy sy remedies uitgeoefen het. Daar sal deurlopend na wetgewing en regspraak verwys word om alle opinies en opmerkings te steun. Ten slotte sal daar kortliks vergelykings getref word met internasionale instrumente asook internasionale wetgewing. / Thesis (LLM (Labour Law))--North-West University, Potchefstroom Campus, 2012

Thesis (doctoral)--Vrije Universiteit te Amsterdam. / Bibliography: p. 180-184.

Originally presented as the author's thesis, Bonn, under title: Der Auftrag des Wortes Gottes an Verkündigung und Theologie der Kirche. / Bibliography: p. [291]-296.

The topic of this study is: The logic of faith: prayer as the link between rationality and experience in a study of Karl Rahner and John Calvin. The term ‘logic of faith’ refers to the correct way of reasoning about faith. Why do a study about the theology of Rahner? Firstly because Rahner is known as the theologian who emphasises a unity between theology and spirituality. In exploring Rahner’s theology, the question that does arise is: is Rahner a philosopher or a theologian? Rahner endeavours to question the logic of theology. In his philosophical, theological and spiritual works one discovers the ‘heart’ of modern man. Rahner connects the logic of faith with the everyday experience of man. This experience is his point of departure in presenting the case for Christianity. In relation to this, Rahner sees prayer as a common human experience and the key in discovering the unity between rationality and experience. Prayer implies experiencing God in ordinary everyday life. Through prayer the lost unity between God and man is restored. Although Rahner’s definition of experience may be vague and therefore subject to criticism, he gives a positive interpretation of the concept of experience in the sense of acceptance of the ‘self’. To him, the logic of faith is closely related to the acceptance of the ‘self’. Rahner’s view give rise to the following question: Does the truth of a theological statement present itself in experience or in faith only? This question is also put to the reformed tradition of which Calvin is a representative. Both Rahner and Calvin stress the unity between theology and spirituality. Knowing God and understanding man are inseparable concepts. Yet we a find an emphasis in Calvin’s theology, that we do not see in Rahner’s theology. Calvin accepts, unconditionally, the revelation of God in Jesus Christ as the source of faith. True understanding of human nature is dependant on God’s revelation in Scripture. To Calvin, the logic of faith goes against common human experience and rationality. We ask the question about the logic of faith; prayer directs us to the source of the answer: the Word of God. This is the truth that the reformers rediscovered. The logic of faith implies a living relationship with Jesus Christ through His Word and Spirit and prayer is the main exercise of this relationship. In this sense prayer is the Urakt of Christian ethics, the first step in becoming a disciple. This we see in Calvin’s exegesis of the Lord’s Prayer. The logic of faith and therefore faith itself become mysticism without God’s revelation through Scripture. This study concludes that prayer is a neglected theme in the reformed tradition. Rahner and Calvin give us a new appreciation for the logic of faith and prayer as an integral part thereof. / Thesis (DD (Dogmatics and Christian Ethics))--University of Pretoria, 2007. / Dogmatics and Christian Ethics / unrestricted

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.

Dutch text with Dutch and English summaries / The main question is whether prophecy is still possible in our time. Reformed theology taught for centuries that with the closing of the canon prophecy came to an end. Prophecy since then was equated with the proclamation of the Word of God. Is such a viewpoint correct? Is the church not obliged to test any prophecy against given meaningful biblical criteria? In the forties of the 20th century the Reformed minister A.A. Leenhouts had a prophecy which he reckoned would have shone light on the world around him. He repeatedly asked for the prophecy to be tested which in fact did not happen. Leenhouts finally found himself outside the Reformed church. In this study it is firstly investigated whether prophecy is still possible after the conclusion of the biblical canon, secondly, how the prophecies people receive are to be tested, and thirdly what are the criteria we have to employ regarding the phenomenon of prophecy. In this regard the prophecy of Leenhouts is also scrutinised and tested. During this study I encountered within Reformed theology an increasing number of theologians who regard prophecy still possible after the conclusion of the canon. Amongst them is professor E. van Niekerk from South Africa. The Dutch Rev W. Smouter is suprisingly close to his views. In this study it is investigated who Leenhouts was, in which situation he received his prophecy, how these words fitted into his time and what the reaction of others was on his prophecy. Before the prophecy of Leenhouts is tested his prophecy is materially compared to the views of others, especially in regard to the nation of Israel and the return of Christ. His views are also compared with representatives of the Reformed tradition, the Enlightenment and Dispensationalism. Leenhouts prophecy is also tested with the criteria the General Synod of the Reformed Churches in the Netherlands has devised for prophecy. Besides, we add the following criteria: whether the prophecy of Leenhouts throws new light on the Bible and whether in Van Niekerk’s view God’s Spirit is really busy writing a Third Testament in cooperation with us in the present era. / De grote vraag is nu of er nog profetie mogelijk is in onze tijd. De Gereformeerde theologie heeft eeuwen geleerd dat met het sluiten van de Kanon, de gave van profetie ten einde is. Profetie zou nu zijn de verkondiging van Gods Woord. Klopt dit en is de kerk niet verplicht een profetie te toetsen aan de daarvoor gegeven bijbelse criteria? In de veertiger jaren van de 20e eeuw kreeg de Gereformeerde dominee A.A. Leenhouts een profetie over dingen die volgens hem licht wierpen over de wereld en de situatie van zijn dagen. Deze predikant heeft vaak gevraagd om zijn profetie te toetsen. Dat is niet gebeurd en tenslotte is de man buiten het kerkverband geraakt. In deze studie wordt allereerst nagegaan of er na het sluiten van de Kanon nog profetie mogelijk is. In de tweede plaats hoe een ontvangen profetie getoetst kan worden en in de derde plaats wat de criteria zijn om zo'n profetie te toetsen. Tevens wordt de profetie van Leenhouts besproken en getoetst. Tijdens deze studie ontmoette ik binnen de eigen Gereformeerde theologie een groeiend aantal theologen, dat na het sluiten van de Kanon nog w£l profetie mogelijk achten. Tot hen behoort wel heel speciaal Professor E. van Niekerk uit Zuid-Afrika. Verrassend nauw sluit hierbij aan de Nederlandse Ds. W. Smouter. In deze studie bekijken we eerst wie Leenhouts was, in wat voor situatie hij zijn profetie ontving, hoe deze woorden pasten in zijn tijd en hoe de reactie van anderen er op was, Voordat we de profetie van Leenhouts daarop gaan toetsen, vergelijken we zijn profetie inhoudelijk met de zienswijzen van anderen, speciaal met het oog op Israel en de wederkomst. We vergelijken hem verder met vertegenwoordigers van de Gereformeerde traditie, de kring van de Verlichting en de Bedelingenleer. Daarna toetsen we de profetie van Leenhouts aan de hand van de door de Generale Synode van de Gereformeerde Kerken in Nederland hiervoor aangereikte criteria. Tevens voegen we de criteria toe: of de profetie van Leenhouts echt nieuw licht op de Bijbel werpt 6n of Gods Gees in samewerking met ons naar de zienswijze van Van Niekerk op dit moment echt een Derde Testament aan het schrijven is. / Systematic Theology & Theological Ethics / D. Th.(Systematic Theology)

Summaries in Afrikaans and English / Text in Afrikaans / In die skripsie word gekyk na die remedies van 'n versekeraar by wanvoorstelling (nie-openbaring) en waarborgbreuk deur 'n versekerde en veral die beperking van die versekeraar se kansellasiereg. Die klem sal egter val op die remedies by waarborgbreuk omdat versekeraars veel meer daarop steun. Die volgende voorstelle word gemaak. 'n Kansellasiereg behoort in die geval van wanvoorstelling (nie-openbaring) nie verleen te word as die versekeraar nogtans, met kennis van die ware feite, sou kontrakteer nie. By verbreking van bevestigende waarborge behoort 'n kansellasiereg toegestaan te word as die waarborgbreuk die betrokke versekeraar se berekening van die risiko redelikerwys geraak het maar nie as die versekeraar nogtans sou kontrakteer nie. By voortdurende waarborge behoort kansellasie beskikbaar te wees as die waarborgbreuk die skade redelikerwys veroorsaak het. 'n Skadevergoedingseis behoort beskikbaar te wees waar 'n versekeraar nie kan of wil kanselleer nie. / The remedies of an insurer, in the event of misrepresentation (non-disclosure) and breach of warranty by an insured are discussed, particularly limiting the insurer's right to cancel. The emphasis is on the remedies applicable to breach of warranty because insurers use these more frequently. The following solutions are suggested. An insurer should not be allowed to cancel in the event of misrepresentation (nondisclosure) if it would still have concluded the contract, knowing the truth. In the event of affirmative warranties a right to cancel should be available if breach of warranty reasonably affected the particular insurer's assessment of the risk, but not if the contract would still have been concluded. In the event of promissory warranties, cancellation should only be available if breach of warranty reasonably caused the loss. A claim for damages should be available if an insurer can not or does not wish to cancel. / Private Law / LL.M.

Summaries in Afrikaans and English / Text in Afrikaans / In die skripsie word gekyk na die remedies van 'n versekeraar by wanvoorstelling (nie-openbaring) en waarborgbreuk deur 'n versekerde en veral die beperking van die versekeraar se kansellasiereg. Die klem sal egter val op die remedies by waarborgbreuk omdat versekeraars veel meer daarop steun. Die volgende voorstelle word gemaak. 'n Kansellasiereg behoort in die geval van wanvoorstelling (nie-openbaring) nie verleen te word as die versekeraar nogtans, met kennis van die ware feite, sou kontrakteer nie. By verbreking van bevestigende waarborge behoort 'n kansellasiereg toegestaan te word as die waarborgbreuk die betrokke versekeraar se berekening van die risiko redelikerwys geraak het maar nie as die versekeraar nogtans sou kontrakteer nie. By voortdurende waarborge behoort kansellasie beskikbaar te wees as die waarborgbreuk die skade redelikerwys veroorsaak het. 'n Skadevergoedingseis behoort beskikbaar te wees waar 'n versekeraar nie kan of wil kanselleer nie. / The remedies of an insurer, in the event of misrepresentation (non-disclosure) and breach of warranty by an insured are discussed, particularly limiting the insurer's right to cancel. The emphasis is on the remedies applicable to breach of warranty because insurers use these more frequently. The following solutions are suggested. An insurer should not be allowed to cancel in the event of misrepresentation (nondisclosure) if it would still have concluded the contract, knowing the truth. In the event of affirmative warranties a right to cancel should be available if breach of warranty reasonably affected the particular insurer's assessment of the risk, but not if the contract would still have been concluded. In the event of promissory warranties, cancellation should only be available if breach of warranty reasonably caused the loss. A claim for damages should be available if an insurer can not or does not wish to cancel. / Private Law / LL.M.