Marriages and families are currently under tremendous pressure. Many marriages and families battle to adapt to changing life circumstances. They have become ignorant about the Divinely intended substance of relationships and are barely surviving. These marriages break up and end up in unhappiness and many times in the breaking up thereof. During the past 40 years there have been many attempts by state and church to stop the deterioration of marriages and family relationships and to put back the essential qualities of life. Many marriage enrichment programmes have been initiated and many couples and families have been encouraged to participate. Social programmes have been discussed and marriage and family initiatives have been launched during these programmes. This has brought hope in many communities. In this confused world of relativism and adaptation people have found some anchor points for their relationships and have found new meaning in their existence. However the question still remains: Do these programs just give a temporary surge of enthusiasm? To move from one program to another and to attend the one course after the other, does not bring a lasting solution. Courses and programs cannot function as crutches from which to get support for wavering marriages and family life. Couples and family members must be equipped in an integral way to revive their marriage and family life. They must be taught to become aware of the richness of happenings and memories that make relationships special and integrate these into their relationships. Rituals (for example: Baptism and Holy Communion) have helped church and humanity through the ages, to look past stale relationships and circumstances, to discover anchors in life and get through traumatic events. These rituals have been the reason for so many unique outcomes in stale relationships and have opened a new future for individuals and groups where none was evident. During this study these rituals have been seen as long–term assistance for marriages and families for the maintenance, extension and dynamics thereof. Rituals with the help of the development line of narrative research methodology, have been put in place to help couples and families to a better understanding and support of each other. They put new life into relationships, to build attainable future dreams and have given the opportunity for partners to move away from stale relationships to more hopeful relationships. The value of the local enrichment program as a safe environment for growth, adaptation and the integral implementation of meaningful rituals in marriage and family life, cannot be stressed enough. Within this enrichment program, with its relevant rituals, relationships are dynamically turned to the future. Believe in the existence of relationship has been found. Energy has been given to couples and families to live more purposefully. They are more creative and have a better understanding of each other. They can face the future together. / Thesis (Ph.D. (Practical Theology))--North-West University, Potchefstroom Campus, 2011.

As people have currently a longer life expectation than was previously experienced, it means that many could face a prolonged retirement period of 30 years or even longer. Life changes as an unavoidable element of life may create rather drastic challenges. The approach towards retirement may cause stress and uncertainty for some people, as well as the realisation that necessary changes need to occur. This study focuses on research regarding the life transition to retirement and the challenges each person faces during this phase of life. The purpose of this study was to investigate the experiences and perceptions that retired people had of their life in retirement, with the purpose of formulating guidelines for the development and implementation of a coaching model for retirement. For the purpose of this study, the following four tasks of practical theological interpretation, as explained by Osmer, were followed:  Descriptive-empirical task – “What is going on?”  Interpretative task – “Why is this happening?”  Normative task – “What ought to be happening?”  Pragmatic task – “How might we respond?” An empirical qualitative study was done with retired people by way of focus groups. What transpired was that the reality of a longer life expectancy, the continuation of an active lifestyle and the turbulent economic climate could all have an influence on the quality of retirement. The results from the empirical study suggested that it is essential to follow a holistic approach in the preparation, planning and adaptation process regarding retirement. From the interpretative task regarding life coaching, it transpired that coaching is one of the fastest growing disciplines with worldwide recognition. Life coaching is being used as a method to facilitate purpose-driven change on personal, spiritual and professional levels. From the interpretative task regarding retirement it was established that retirement is a concept that is undergoing vast changes, while various perceptions regarding retirement are being upheld. On account of the longer life expectancy that is currently observed, retirement is nowadays being perceived more as a transition from full-time employment to a lesser work-orientated existence. The normative task focused on the aspects of life coaching by showing examples of prominent leaders in the Bible and how their behaviour can possibly enrich and form the life of the life coach, and can be applied as an example to imitate. Although no logical concept for retirement is detailed in the Bible, the elderly are highly regarded and they can live with an unfailing, hopeful future expectation of eternal life and the second coming of Jesus Christ. The conclusion of the study is that, through good planning and preparation for the life phase of retirement, retirement coaching can be instrumental in a more positive attitude towards retirement and good emotional, intellectual, spiritual, physical, social and financial adjustment in retirement. With reference to the results of the descriptive-empirical task, the interpretative tasks and the normative task, practical-theoretical guidelines were formulated in the pragmatic task of a life coaching model with a view to retirement. / MA (Pastoral Studies), North-West University, Potchefstroom Campus, 2015

As people have currently a longer life expectation than was previously experienced, it means that many could face a prolonged retirement period of 30 years or even longer. Life changes as an unavoidable element of life may create rather drastic challenges. The approach towards retirement may cause stress and uncertainty for some people, as well as the realisation that necessary changes need to occur. This study focuses on research regarding the life transition to retirement and the challenges each person faces during this phase of life. The purpose of this study was to investigate the experiences and perceptions that retired people had of their life in retirement, with the purpose of formulating guidelines for the development and implementation of a coaching model for retirement. For the purpose of this study, the following four tasks of practical theological interpretation, as explained by Osmer, were followed:  Descriptive-empirical task – “What is going on?”  Interpretative task – “Why is this happening?”  Normative task – “What ought to be happening?”  Pragmatic task – “How might we respond?” An empirical qualitative study was done with retired people by way of focus groups. What transpired was that the reality of a longer life expectancy, the continuation of an active lifestyle and the turbulent economic climate could all have an influence on the quality of retirement. The results from the empirical study suggested that it is essential to follow a holistic approach in the preparation, planning and adaptation process regarding retirement. From the interpretative task regarding life coaching, it transpired that coaching is one of the fastest growing disciplines with worldwide recognition. Life coaching is being used as a method to facilitate purpose-driven change on personal, spiritual and professional levels. From the interpretative task regarding retirement it was established that retirement is a concept that is undergoing vast changes, while various perceptions regarding retirement are being upheld. On account of the longer life expectancy that is currently observed, retirement is nowadays being perceived more as a transition from full-time employment to a lesser work-orientated existence. The normative task focused on the aspects of life coaching by showing examples of prominent leaders in the Bible and how their behaviour can possibly enrich and form the life of the life coach, and can be applied as an example to imitate. Although no logical concept for retirement is detailed in the Bible, the elderly are highly regarded and they can live with an unfailing, hopeful future expectation of eternal life and the second coming of Jesus Christ. The conclusion of the study is that, through good planning and preparation for the life phase of retirement, retirement coaching can be instrumental in a more positive attitude towards retirement and good emotional, intellectual, spiritual, physical, social and financial adjustment in retirement. With reference to the results of the descriptive-empirical task, the interpretative tasks and the normative task, practical-theoretical guidelines were formulated in the pragmatic task of a life coaching model with a view to retirement. / MA (Pastoral Studies), North-West University, Potchefstroom Campus, 2015

Made available in DSpace on 2016-04-27T17:27:11Z (GMT). No. of bitstreams: 1 Thiago Calcado.pdf: 1018467 bytes, checksum: 77360b6370342d8e9a1f060cd265edf8 (MD5) Previous issue date: 2015-09-11 / This thesis deals with the Christian confession and its relation to the constitution of sexuality, from the Michel Foucault approach. Analyzing the courses offered by the French philosopher in the early 80s, Du gouvernement des vivants; Mal faire, dire vrai; Subjectivité et vérité presents here the subjective process found in confession mechanisms and self-examination in primitive Christianity. The disciplinary procedures of discursive production, according to what we try to show here, are a verbalization of their own interiority, fundamental to the formation of the subject of desire. More than that, to establish the relationship between the sexual morality from the early centuries of our era and the emergence of Christian flesh. The aim is also to point out how the meat became verb and at the same time, the set of disciplinary and institutional practices, showing how it relates to the theme of the pastorate and power, from the perspective of moral displacement from ethics to desire. In this sense, it is expected to corroborate Foucault studies from the perspective of a critical history of thought, based on sexuality and its relationship to the truth / A presente tese aborda a confissão cristã e sua relação com a constituição da sexualidade, a partir da abordagem de Michel Foucault. Analisando os cursos ministrados pelo filósofo francês no início dos anos 80, Du gouvernement des vivants, Mal faire, dire vrai, Subjectivité et vérité, apresenta-se aqui o processo de subjetivação encontrado nos mecanismos de confissão e de exame de consciência no cristianismo primitivo. Os procedimentos disciplinares de produção discursiva, segundo o que se tenta mostrar aqui, constituem uma verbalização da própria interioridade, fundamentais para a formação do sujeito de desejo. Mais do que isso, estabelecer as relações entre a moral sexual dos primeiros séculos de nossa era e o surgimento da carne cristã. Apontar como a carne se fez verbo e, ao mesmo tempo, no conjunto das práticas disciplinares e institucionais, mostrar como ela se relaciona com o tema do pastorado e do poder, na perspectiva do deslocamento moral da ética ao desejo. Nesse sentido, espera-se corroborar aos estudos foucaultianos na perspectiva de uma história crítica do pensamento, tomando por base a sexualidade e sua relação com a verdade

Esta pesquisa se propõe fazer um estudo analítico a respeito das relações de gênero que acontecem no espaço religioso da Igreja. A base do estudo parte da interpretação feminista em diálogo com as ações das mulheres líderes nas Igrejas hoje. A luta da mulher no âmbito eclesial não tem por objetivo destruir tradições. O compromisso dos movimentos feministas é por fim à dominação masculina e à estrutura patriarcal. Com isso, acredita-se que haverá uma conquista de direitos sem, contudo assumir o espaço dos homens. Estes escritos também se propõem a levantar reflexões sobre o direito da mulher ao pastorado, tomando por base a personagem bíblica Maria Madalena. É um fenômeno assustador para a cultura androcêntrica, o sacerdócio feminino, pois o mesmo tem se expandido a cada dia e com autoridade até que seja quebrado esse paradigma machista de que a mulher não pode ser linha de frente no âmbito eclesial. Haverá também um diálogo resinificando o conceito de amor e a busca pela dignificação do Eu, a partir de Levinas. / This research proposes to make an analytical study about gender relations that happen in the religious space of the church. The base portion of the study of feminist interpretation in dialogue with the actions of women leaders in churches today. The struggle of women in the Church does not aim to destroy traditions. The commitment of the feminist movement is an end to male domination and patriarchal structure. Thus, it is believed that there will be an achievement of rights but without taking the space of men. These writings also propose to raise discussions on the right of women to the priesthood, based on the biblical Mary Magdalene. It is a scary phenomenon to the androcentric culture, the ordination of women, as it has been expanding every day and with the authority until it is broken that paradigm sexist that a woman can not be the frontline in the Church. There will also be a dialogue redefines the concept of love and the search for the dignity of self, from Levinas.

The purpose of this research was to investigate and describe the experience of lesbian parents and their adolescents regarding the adolescents’ development of a sense of self in the lesbian home, in order to compile guidelines that can provide help to these parents. The subject was investigated from both a pastoral base theory (normative perspective) and a Gestalt theoretical perspective (paradigmatic perspective). A qualitative approach was followed for the purpose of this study, with semi-structured interviewing with the adolescents and their parents respectively. Adolescents were also requested to make collages that served as an additional data gathering method. The sample group consisted of five adolescent boys and four adolescent girls, some of who were siblings, from six lesbian families respectively. Seven of the twelve parents were biological mothers from previous heterosexual marriages, and the remaining five women had no children of their own. From the literature review and the empirical results of this study, it appears that there are certain positive as well as negative aspects of a lesbian home that influence an adolescents sense of self. In lesbian homes where both parents are involved with the adolescents, share household duties equally and have a quality relationship with each other as well as with the adolescents, the adolescents are generally well-adapted, happy and able to handle challenges in order to develop a healthy sense of self. The positive influence that Christian religious certainty has on the overall development of the adolescents and on the sense of self, was confirmed through this study. On the other hand, adolescents experience the following aspects as challenging and impeding in their development of a healthy sense of self: Conflict and criticism from the companion parents are humiliating and destructive for the adolescents. Stigmatising, teasing and rejection from the hetero-normative society, as a result of their parents’ sexual orientation, appear to be the largest obstacle in their psychosocial development, which also influences their sense of self directly, because they react in a shy, negative and evasive way to the stigmatisation and withdraw themselves from situations that can be painful and humiliating. From the research findings, it appears that the absence of a father figure and financial tension in lesbian families are impeding to the adolescents’ healthy development of a sense of self. Due to the complexity of the aspects that can have a negative influence or impede on an adolescent’s healthy development of a sense of self within the lesbian parent relationship, the researcher realised that professional help, support and guidance might be necessary for some of the lesbian parents and adolescents in order to promote the adolescents’ development of a sense of self and the establishment of a unique identity. At the end of this study, the researcher was able to compile guidelines for lesbian parents as well as pastoral counsellors to help and guide them in their support to adolescents in order to enable them develop a healthy sense of self. / PhD (Pastoral Studies), North-West University, Potchefstroom Campus, 2014

The purpose of this research was to investigate and describe the experience of lesbian parents and their adolescents regarding the adolescents’ development of a sense of self in the lesbian home, in order to compile guidelines that can provide help to these parents. The subject was investigated from both a pastoral base theory (normative perspective) and a Gestalt theoretical perspective (paradigmatic perspective). A qualitative approach was followed for the purpose of this study, with semi-structured interviewing with the adolescents and their parents respectively. Adolescents were also requested to make collages that served as an additional data gathering method. The sample group consisted of five adolescent boys and four adolescent girls, some of who were siblings, from six lesbian families respectively. Seven of the twelve parents were biological mothers from previous heterosexual marriages, and the remaining five women had no children of their own. From the literature review and the empirical results of this study, it appears that there are certain positive as well as negative aspects of a lesbian home that influence an adolescents sense of self. In lesbian homes where both parents are involved with the adolescents, share household duties equally and have a quality relationship with each other as well as with the adolescents, the adolescents are generally well-adapted, happy and able to handle challenges in order to develop a healthy sense of self. The positive influence that Christian religious certainty has on the overall development of the adolescents and on the sense of self, was confirmed through this study. On the other hand, adolescents experience the following aspects as challenging and impeding in their development of a healthy sense of self: Conflict and criticism from the companion parents are humiliating and destructive for the adolescents. Stigmatising, teasing and rejection from the hetero-normative society, as a result of their parents’ sexual orientation, appear to be the largest obstacle in their psychosocial development, which also influences their sense of self directly, because they react in a shy, negative and evasive way to the stigmatisation and withdraw themselves from situations that can be painful and humiliating. From the research findings, it appears that the absence of a father figure and financial tension in lesbian families are impeding to the adolescents’ healthy development of a sense of self. Due to the complexity of the aspects that can have a negative influence or impede on an adolescent’s healthy development of a sense of self within the lesbian parent relationship, the researcher realised that professional help, support and guidance might be necessary for some of the lesbian parents and adolescents in order to promote the adolescents’ development of a sense of self and the establishment of a unique identity. At the end of this study, the researcher was able to compile guidelines for lesbian parents as well as pastoral counsellors to help and guide them in their support to adolescents in order to enable them develop a healthy sense of self. / PhD (Pastoral Studies), North-West University, Potchefstroom Campus, 2014

Made available in DSpace on 2015-04-17T15:01:40Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 1714557 bytes, checksum: 57f0d5236c5dca7811b9747d723f906b (MD5) Previous issue date: 2011-08-22 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The object of this research is the analysis of reports on gender and power in the forms of discrimination against women in the process of formation, and recognition as pastors in the Baptist Church for the year of the pastorate. The significance of this is partly because of making visible the ethical-religious prejudice and discrimination against women pastors, because this church presents itself as the frontrunner because he is one of the few churches that ordain women accept to be pastors, but in practice is not really so. The goal of this research was: To analyze the discursive content expressed by ordained Baptist Church of Paraiba regarding their experiences in the structure of power relations within this established formal institution, whose upper bodies are reluctant to accept the pastorate female. This was a qualitative study guided by data collection and document the life stories of two pastors of this religious institution. Data from the interviews to capture the life stories were analyzed in the light of the phenomenological method, which emphasizes the subjectivity of the collaborators. I found that even though this church is to accept the avant-garde female grazing, which has not occurred in other traditional evangelical churches, there are numerous and subtle discrimination against ordained ministers, especially in regard to its ascent to higher positions in the power structure of higher levels of the Order of the Baptist Pastors at state and national, as well as the Brazilian Baptist Convention. Thus, they have conformed to the assignment of work less important than that of male pastors, for example, accept to be in support of senior pastors or carry positions related to the grazing of women, which does not give them access to decision-making Baptists of the higher commands. I also noted that the pastors themselves discriminate and exclude themselves from participation in meetings of the commands of leaders of this institution. This research This research was inspired by theorists such as Scott (1990), Nolasco (1995), Ranke-Heinemann (1996), Oliveira (RD, 1999), Louro (2001) and analysts Queer theory as Seidman (1995) among others. / O objeto desta pesquisa é a análise dos relatos sobre gênero e poder nas formas de discriminação de mulheres no processo de formação e consagração como pastoras na Igreja Batista, para o exercício do pastorado. A importância deste trabalho se dá pelo fato de tornar visível o dilema ético-religioso do preconceito e discriminação das mulheres pastoras, pois, esta igreja se apresenta como vanguardista pelo fato de ser uma das poucas igrejas que aceitam ordenar mulheres para serem pastoras, mas, na prática não é bem assim que ocorre. O objetivo geral desta pesquisa foi: Analisar o conteúdo discursivo expresso por pastoras ordenadas na Igreja Batista da Paraíba referente às suas vivências na estrutura das relações de poder formal estabelecido dentro desta instituição, cujas instâncias superiores relutam em aceitar o pastorado feminino. Esta foi uma pesquisa qualitativa pautada pela coleta de dados documentais e histórias de vida de duas pastoras desta instituição religiosa. Os dados das entrevistas feitas para captar as histórias de vida foram analisados à luz do método fenomenológico, que privilegia a subjetividade das colaboradoras. Descobri que mesmo que esta igreja seja vanguardista em aceitar o pastoreio feminino, o que ainda não ocorreu em outras igrejas evangélicas tradicionais, há inúmeras e sutis discriminações contra as ministras ordenadas, especialmente no tocante às suas ascensões aos cargos mais altos na estrutura de poder das instâncias superiores da Ordem dos Pastores Batistas em nível estadual e nacional, bem como da Convenção Batista Brasileira. Assim, elas têm se conformado a designações de trabalhos menos importantes do que o dos pastores do gênero masculino, como por exemplo, aceitarem ser auxiliares dos pastores titulares ou desempenharem cargos relacionados ao pastoreio de mulheres, o que não lhes dá acesso às tomadas de decisão dos comandos superiores Batistas. Constatei também que as pastoras se auto-discriminam e se auto-excluem da participação nas reuniões dos comandos de líderes desta instituição. Esta pesquisa foi inspirada em teóricos como Scott (1990), Nolasco (1995), Ranke-Heinemann (1996), Oliveira (R.D.) (1999), Louro (2001) e os analistas da teoria Queer como Seidman (1995) entre outros.

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

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