Thesis (PhD)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: Korean society has experienced more severe changes in the last 50 years than in the last 500 years. The pulpit has also faced the challenges created by the socio-cultural revolution following the collapse of Korean traditional values, while authoritative and hierarchical cultures are rapidly changing as a result of westernization and political transformation. This situation has led to an acute crisis in the relationship between the hearer and the preacher in Korean services, where the Korean Presbyterian preachers still pursue an authoritarian style of preaching based on hierarchical, logical or proposition-centred preaching and argumentcentred preaching. Since the 1990s Korean Presbyterian homileticians have accepted narrative preaching as an alternative to the traditional manner. However, this narrative preaching aggravates the problematic relationship - extending the gap, falling into theological relationalism, and neglecting the identity of Jesus Christ - between the preacher and the hearer. The preaching should propose the face-to-face relationship, a participatory role in the preaching process, and interactive persuasion. In order to overcome both authoritarianism and subjectivism in the authority of preaching, this research studies the theology and homiletics of three homileticians, namely Rose, McClure and Campbell, who propose the functional community as an alternative, suggesting face-to-face relationships, fostering the congregation to participate in the whole process of preaching, and support to interpret the truth being the task of the whole community. Afterward, preaching is defined to explore the blending of the four elements (God, Bible, preacher and audience) to create a living voice, so that the four elements of preaching are reassessed and re-interpreted in terms of the “Spirit-guided community authority” in the Korean Presbyterian homiletics. Hence, Korean Presbyterian preaching, lastly, needs to consider the purpose of the preaching as “building up the functional community” homiletically, applying the doctrine of the priesthood of all believers into homiletics theologically, turning from rhetoric to theo-rhetoric, and exercising the way of power that Jesus Christ practised. / AFRIKAANSE OPSOMMING: Die Koreaanse samelewing het in die afgelope 50 jaar deur meer drastiese veranderinge gegaan as in die afgelope 500 jaar. Die preekstoel is ook uitgedaag deur die sosio-kulturele revolusie wat deur die ineenstorting van Koreaanse tradisionele waardes veroorsaak is, terwyl outoritêre en hiërargiese kulture vinnig verander vanwëe verwestering en politieke transformasie. Hierdie omstandighede het ‘n ernstige krisis veroorsaak in die verhouding tussen die luisteraar en die prediker in Koreaanse dienste, waar predikers steeds ‘n outoritêre preekstyl handhaaf wat op ‘n hiërargiese, logiese of proposisie-gesentreerde prediking gebaseer word en argument-gesentreerde prediking. In hierdie sin het Koreaanse homiletici narratiewe prediking sedert die 1990s aanvaar as ‘n alternatief tot die tradisionele manier. Dit vererger egter die problematiese verhouding – verleng die gaping, verval in teologiese relasionalisme en verwaarloos die identiteit van Jesus Christus – tussen die prediker en die luisteraar. Die prediking behoort ‘n aangesig-totaangesig verhouding, ‘n deelnemende rol in die predikingsproses en interaktiewe oorreding voor te stel. Om beide outoritarisme en subjektivisme in die outoriteit van prediking te oorkom, bestudeer hierdie navorsing die teologie en homilitiek van drie homiletici, naamlik Rose, McClure en Campbell,wat die outoriteit op die funksionele gemeenskap as ‘n alternatief plaas. Hulle stel voor aangesig-tot-aangesig verhoudings, die bevordering van die gemeenskap om in die hele proses van prediking deel te neem, en ondersteuning om die waarheid te interpreteer as die taak van die hele gemeenskap. Hierna word prediking gedefinieer deur die vermenging van die vier elemente (God, Bybel, prediker en gehoor) te ondersoek om ‘n lewende stem te skep, sodat die vier elemente van prediking herbesin en herinterpreteer word in terme van die “Gees-geleide gemeenskapsoutoriteit” in Koreaanse homiletiek. Dus behoort Koreaanse prediking laastens die doel van die prediking homileties te heroorweeg as die “opbou van die funksionele gemeenskap”, die leer van die priesterdom van alle gelowiges teologies toegepas in homiletiek, van retoriek te verander na teo-retoriek en

Thesis (PhD)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: “Leave her alone, why are you bothering her? She has done a beautiful thing to me … I tell you the truth, wherever the gospel is preached throughout the world, what she has done will also be told, in memory of her” (Mark 14:6, 9). This is how Jesus Christ perceives woman; with gratitude, dignity and respect. Unfortunately, women have often been ill-treated, discriminated against and even oppressed by her own fellow human beings of the opposite sex just because she was born a woman. Many women have asked themselves, “Why was I born a woman?” Questions such as these motivated the researcher to carry out this current study on women The purpose of this dissertation is to: (1) Determine through an in depth literary analysis factors that have contributed to the desperate position of women leadership in CCAP Nkhoma Synod. (2) To conduct empirical research in the different congregations of the Synod among members of Chigwirizano cha amai, church elders and reverends. (3) To explore a new model of reading and interpreting New Testament texts with regards to addressing the problem of the lack of women in leadership positions in the CCAP Nkhoma Synod. The research has shown that women in the CCAP Nkhoma Synod are denied leadership positions because of historical, cultural and biblical factors. Historically, the first Dutch Reformed missionaries who came to Malawi used a patriarchal type of leadership, which sidelined women from leadership positions. Culturally, it was discovered that people brought their cultural beliefs along with them to church, that a man is superior, powerful, respectful and a controller; while woman are considered to be weak, inferior and submissive. Through Social Identity Theory, it was discovered that these beliefs and actions of considering themselves to be superior and better than women, were influenced by aspects such as self-categorization and stereotyping. This means that the moment men categorized themselves as reverends and elders, they automatically compare themselves with the other group, in this case, “Chigwirizano cha amai”. This resulted in stereotyping women as weak and powerless, not qualified to carry out leadership roles. The research has shown that the biblical factor is the main contributor as to why the church has silenced women up till now. Texts like 1 Corinthians 14:34-35 and 1Timothy 2:11-12 have been used to oppress women from exercising their godly given leadership gifts and skills. This is why a new theory of interpreting the Word of God has been suggested in this dissertation. It is called the “Multi-dimensional Approach”. This new approach1 will be achieved by rereading the Scriptures through three aspects, namely, the literary, social-historical and theological-rhetorical aspects. The researcher remains optimistic that through this process of re-reading the texts, the Chewa culture and missionary history, as well as people’s mindsets, attitudes and beliefs will change in favour of women leadership. This research sought to answer the following questions: (1) To what extent are historical and cultural factors, and particularly factors pertaining to the interpretation of the Bible, responsible for the lack of women in leadership positions in the CCAP Nkhoma Synod? (2) Complex as it may be to explore and measure the impact of these factors, would it be possible to substantiate and verify such influences empirically? (3) Once this has been done, would it for instance be possible to identify alternative readings of history, culture and the Bible? These three questions were very crucial in that they guided the researcher to know the real problem and how this problem can be solved. / AFRIKAANSE OPSOMMING: “Laat staan haar,” het Jesus gesê. “Waarom maak julle dit vir haar moeilik?” Sy het ʼn goeie daad aan my gedoen... Dit verseker Ek julle: Oral waar die evangelie in die hele wêreld verkondig word, sal daar ook vertel word wat sy gedoen het, tot herinnering van haar.” (Mark 14:6, 9). Dit is die manier waarop Jesus na vroue gekyk het, met dankbaarheid, waardigheid en respek. Ongelukkig is vroue dikwels sleg behandel, teen gediskrimineer en selfs onderdruk deur manspersone, net omdat hulle as vroue gebore is. Menige vrou het haarself al gevra, “Waarom is ek as vrou gebore?” Vrae soos hierdie het die navorser gemotiveer om hierdie studie te onderneem. Die doel van hierdie navorsing is: (1) Om deur ʼn literatuurstudie die faktore wat tot die desperate situasie van vroue leierskap in die CCAP Nkhoma Sinode bygedra het, te ondersoek. (2) In empiriese navorsing onder lede van die sogenaamde Chigwirizano cha amai (vroue groep), ouderlinge en predikante van verskillende gemeentes van die Sinode te doen. (3) Om ʼn nuwe model vir die lees en interpreteer van die Nuwe Testament met die oog daarop om die probleem van die afwesigheid van vroue in posisies van leierskap in die CCAP Nkhoma Sinode te ontwikkel. Die navorsing het getoon dat vroue in die CCAP Nkhoma Sinode uit posisies van leierskap gehou word as gevolg van historiese, kulturele en Bybelse faktore. Histories het die eerste Nederlandse sendelinge wat na Malawi gekom het ʼn patriargale vorm van leierskap gevestig wat vroue van die begin af uitgesluit het. In kulturele verband is daar gevind dat die mense hulle tradisionele kulturele oortuigings ook in die kerk ingedra het, soos dat die man verhewe is bo die vrou, magtig en in beheer, terwyl vroue as swakker beskou word, minderwaardig en passief. Met behulp van Sosiale Identiteitsteorie is gevind dat hierdie oortuigings en handelinge van mans dat hulle meerderwaardig en beter as vroue is, deur aspekte soos self-kategorisering en stereotipering beïnvloed is. Dit beteken onder andere dat die moment wat mans hulleself as predikante en ouderlinge kategoriseer, hulle onmiddellik hulleself met ander groepe vergelyk, in die geval die Chigwirizano cha amai. Dit dra tot verdere stereotipering van vroue by, naamlik dat hulle swak en magteloos is en daarom nie vir posisies van leierskap geskik is nie. Die navorsing het getoon dat die faktor wat die grootste bydrae gelewer het tot die rede waarom die kerk die vroue se stemme stil gemaak het, verband hou met die wyse waarop die Bybel gelees word. Tekste soos 1 Kor 14:34-35 en 1 Tim 2:11-12 is dikwels gebruik om vroue daarvan te weerhou om hulle God-gegewe gawes van leierskap te ontwikkel en uit te leef. Dit is waarom ʼn nuwe model vir die interpretasie van die Skrif voorgestel word, wat uit literêre, sosiohistoriese en teologies-retoriese aspekte bestaan. Die navorser bly hoopvol dat deur ʼn herlees van die tekste die Chewa kultuur en missionêre verlede, asook die ingesteldheid van mense, hulle houdings en oortuigings ten gunste van vroue in posisies van leierskap sal verander. Die navorsing het gepoog om die volgende vrae te beantwoord: (1) Tot watter mate het historiese en kulturele faktore en dan spesifiek faktore wat met die interpretasie van die Bybel verband hou, tot die gebrek aan vroue in posisies van leierskap in die CCAP Nkhoma Sinode, bygedra? (2) Om ondersoek te doen tot watter mate hierdie faktore ook deur middel van empiriese navorsing bevestig kon word, wel bewus van die kompleksiteit van die situasie. (3) Om op grond van laasgenoemde ondersoekend te kyk na moontlike alternatiewe maniere waarop die geskiedenis, die kultuur en die Bybel gelees kan word? Hierdie drie vrae was voortdurend in die gedagtes van die navorser en het die dryfkrag gegee in die navorser se soeke na die onderliggende redes wat tot die sentrale probleem bygedra het.

Thesis (DTh (Practical Theology and Missiology))--University of Stellenbosch, 2009. / In the Nigerian church and society negative gender stereotyping is pronounced in every aspect of human activities. The basic premise of this study therefore is that the Nigerian church and society need to deal with these negative gender stereotypes which breed gender insensitivity and injustice. Those cultural, political and economic structures, those proverbs and myths that have hitherto hindered women from attaining their full potential have to give way to a new mind-set and a change in attitude in both men and women in order to bring the much needed transformation and gender partnership in Nigeria. The study in surveying the landscape highlights some important issues that women have to struggle with. Among other things, the low female literacy rate is one of the greatest hindrances women have today. This is due to the institutionalised structures and culturally created lenses that make some people still perceive men as more superior than women and therefore regard the education of women as a waste of resources. Although men are always perceived to be the better and more superior specie, this study does not advocate for gender bending. What is important is people being who God has made them to be and working with others as partners for a better human society. Women’s involvement in development is based on the theological premise that true development must have a holistic approach which more than building infrastructures, deals with the development of humans. A holistic approach to development implies a transformational development that is different from the status quo which is overshadowed by men’s voices and experiences. Women’s voices, experiences and potentials have to play a major role in this approach. The need to listen to women was further stressed by Powers (2003: viii) when he said: Unless we listen, any action we may take in this area, no matter how well intentioned, is likely to bypass the real concerns of women and to confirm female condescension and reinforce male dominance. Listening, in a spirit of partnership and equality, is the most practical response we can make and is the foundation for our mutual partnership to reform unjust structures.

Thesis (DTh)--University of Stellenbosch, 2002. / ENGLISH ABSTRACT: It is generally said that modern Korean church leadership has gradually lost its vitality. Since the 1960s, many Korean church leaders have implemented secularised, church-centred, and authoritarian leadership. However, without noticing these fundamental problems, the leaders have identified the crisis with membership stagnation or decline. Such an inadequate or even wrong diagnosis of leadership realities has led to a wrong way of addressing the problem. The Korean church has focused on the development of a methodology for numerical church growth to remedy this membership decline. This study thus aims to construct a contextual yet biblical leadership theology by which the Korean church can evaluate the realities of its leadership appropriately. This aim can be achieved by means of the methodology that is employed in contemporary practical theology. Chapter 2 provides a general understanding of the context in which Korean church leaders have provided leadership by discussing Korean church history from the perspective of the role that dominant leadership images have played. The result demonstrates that a sound theology of church leadership needs to be constructed for the Korean church. Chapter 3 reviews the trends in contemporary practical theology from which the methodology employed by this study is derived. The chapter also surveys the historical development of leadership theories in social science from which theoretical support can be obtained for the critical analysis of Korean church leadership. Chapter 4 develops a systematic theological theory (base theory) for two concepts that play an integral role in this study. PTA (practical theological anthropology) and PTE (practical theological ecclesiology) function as theological foundations for this study. The four-phased methodology that this study employs starts with an analysis of the contextual situation. Chapter 5, as the descriptive phase, gives a statistical analysis of the realities of leadership in the Korean church by using several reports of surveys from reliable research organizations. Chapter 6, as the hemeneutic phase, presents an interpretive endeavour of the empirical results from Chapter 5. Because of the inadequacy of mono-dimensional interpretation, this study attempts to interpret the results of the analysis multi-dimensionally: religio-culturally, socio-politically and economically, and theologically. Chapter 7, as the nonnative phase, demonstrates some theological principles that the current Korean church should develop in order to cope with the present leadership crisis and to choose the right direction for its future. These theological principles can be derived from the statistical analysis and its interpretation in the light of PTA and PTE. The principles are: spirituality, vision, and love. Chapter 8, as the strategic phase, proposes a model of leadership for the Korean church, namely, servant leadership. This model can integrate and reflect the three principles (spirituality, vision, and love) demonstrated in Chapter 7. The Korean church will be on the right path if the principles of a servant approach characterise leadership in the church. / AFRIKAANSE OPSOMMING: Daar word in die algemeen gese dat die hedendaagse Koreaanse kerkleierskap sy lewenskrag geleidelik verloor het. Sedert die 1960s het baie Koreaanse kerkleiers sekulere leierskap, kerkgesentreerde leierskap en outoritere leierskap gelmplementeer. Sonder om kennis te neem van hierdie basiese probleme, het die leiers egter hul leierskapskrisis toegeskryf aan die stagnasie of afname in lidmaatskap. Dit was 'n ontoereikende of selfs verkeerde diagnose van die probleem. Die Koreanse kerk het deurgaans gefokus op die ontwikkeling van 'n metodologie vir getallegroei in die kerk om die lidmaatskapsafname te probeer regstel. Hierdie navorsing beoog dus om 'n kontekstuele teologiese teorie te ontwikkel waardeur die Koreaanse kerk die realiteite van sy leierskap toepaslik kan evalueer. Hierdie doel kan bereik word deur middel van die metodologie wat in praktiese teologie gebruik word. Hoofstuk 2 bevat 'n beskrywing van die konteks waarin Koreaanse kerkleiers leiding geneem het. Dit beskryf die Koreaanse kerkgeskiedenis vanaf die perspektief van leierskap. Die resultaat demonstreer die noodsaak van 'n kontekstuele teologiese teorie vir kerkleierskap in die Koreaanse kerk. Hoofstuk 3 verskaf 'n oorsig van standpunte in hedendaagse praktiese teologie waaruit die metodologie, wat in hierdie navorsing toegepas is, voortvloei. Die hoofstuk bied ook 'n oorsig oor die historiese ontwikkeling van leierskapsteoriee in die sosiale wetenskap wat teoretiese ondersteuning kan bied vir die voorstelle wat die studie maak. Hoofstuk 4 ontwikkel 'n basisteorie vir twee sleutel konsepte in die studie. 'n PTA (praktiesteologiese antropologie) en 'n PTE (prakties-teologiese ekklesiologie) funksioneer as teologiese basis vir hierdie navorsing. Die vier-fase metodologie wat deur hierdie studie geimplementeer word, begin met 'n analise van die konteks. Hoofstuk 5, as die beskrywende fase, verskaf 'n statistiese analise van die realiteite van die leierskap in die Koreaanse kerk deur verskeie verslae of oorsigte te gebruik afkomstig van betroubare navorsingsorganisasies. Hoofstuk 6, as die hermeneutiese fase, bied 'n poging om die empiriese resultate van Hoofstuk 5 te vertolk. As gevolg van die ontoereikendheid van eendimensionale interpretasie, poog hierdie studie om die resultate van die analise multi-dimensioneel te vertolk: godsdienskultureel, sosio-polities en ekonomies, en teologies. Hoofstuk 7, as die normatiewe fase, demonstreer sommige teologiese beginsels wat die huidige Koreaanse kerk moet ontwikkel om die huidige leierskapskrisis die hoof te bied en die regte rigting vir die toekoms te kies. Hierdie teologiese beginsels kan afgelei word van die statistiese analise en die interpretasie daarvan in die lig van 'n PTA en 'n PTE. Die beginsels is: spiritualiteit, visie en liefde. Hoofstuk 8, as die strategiese fase, stel 'n model van leierskap vir die Koreaanse kerk voor, naamlik diensknegleierskap. Hierdie model kan die drie beginsels integreer en reflekteer (spiritualiteit, visie en liefde) wat in Hoofstuk 7 voorgestel is. Die Koreaanse kerk is op die regte pad as die beginsels van 'n dienskneg benadering leierskap in die kerk kenmerk.

Thesis (DTh)--University of Stellenbosch, 2007. / ENGLISH ABSTRACT: This dissertation addresses the functioning of the Seventh-day Adventist Church in South Africa and the disillusionment and alienation of its members. Its aim is to uncover what the key factors are in the administrative functioning that has contributed to the disillusionment and alienation of the rank and file from the administration of the church. It gives particular attention to five aspects of administration: administrative authority, leadership, power, transition, and organizational structures. The objectives of the study are multifaceted. It wants to sensitize and make the Conference and Union administrations aware of the issues that separate them from the rank and file in the church, and how that the present challenges can be solved on a broad consultative basis. Furthermore, the study wants to make recommendations as to how broader representation can be established. Importantly, the study wishes to help the SDA Church administration to maintain a healthy balance between the church as institution and the church as organism. The study is basically exploratory as it seeks to explore the social phenomenon between the administrative functioning and the grassroots of the church for the reason of gaining insight as well as to explain the reason for its existence. It is also hermeneutical in nature as it seeks to establish a proper understanding of the interrelatedness between the administrative functioning and the laity in the church. Empirical enquiry is an important aspect of the study as it employs structured interviews with church boards and survey questionnaires to pastors in order to establish quantitative and qualitative aspects of the study. The study made use of a practical-theological methodology. The methodology is a hermeneutical sensitive and correlational dialogue that brings different theological parameters into dialogue with the realities of practice of ministry and the world. Chapter one introduces the study. It outlines the various dimensions of the study. Chapters two and three are historical. It deals with the present reality and the identity of the church using literary sources. Chapter five deals with the empirical research and gives a description of the views of ministers and the church boards concerning the five aspects of administration of the church, which has been researched. Chapters four and six deals with the theoretical-theological aspects of the study. Chapter four deals with the tension that exists between the church as institution and the church as organism. Chapter six is a theological evaluation that seeks the will of God or His guidance in terms of the problem which the church faces. Chapter six describes the way forward by making recommendations and gives some strategies that can be used to realize the goals of the study and the church. / AFRIKAANSE OPSOMMING: Hierdie verhandeling ondersoek die denominasionele etos en die administratiewe strukture van die Sewendedag Adventistekerk in Suid-Afrika. Die studie toon aan dat daar ontnugtering en vervreemding by die gewone lede van die kerk ten opsigte van die administratiewe strukture bestaan. Dit gee aandag aan vyf aspekte van administrasie: administratiewe gesag, leierskap, mag, oorgang en organisatoriese strukture. Die doelstellings van die studie is veelvoudig. Dit poog om die Konferensies en die Unie-administrasies sensitief te maak van die strydpunte wat hulle verwyder van die gewone mense in die kerk. Dit stel voor dat die huidige uitdagings opgelos kan word deur middel van 'n bree konsultatiewe proses. Verder maak die studie aanbevelings oor hoe wyer verteenwoordiging in administratiewe strukture bereik kan word. Die studie wil die SDA-kerk administrasie van hulp wees om 'n gesonde balans te handhaaf tussen die kerk as organisasie en die kerk as organisme. Die studie is verkennend en hermeneuties van aard. Dit wou vasstel wat die mening van die werkers (predikante) en kerkrade is oor die administratiewe strukture en leierskap in die kerk. Ten einde dit vas te stel is 'n omvattende empiriese ondersoek gedoen deur gestruktureerde onderhoude met kerkrade oor die hele land te voer en deur vraelyste aan 'n verteenwoordigende steekproef predikante te stuur. Die navorsing het gebruik gemaak van 'n prakties-teologiese metodologie. Die metodologie is 'n hermeneuties sensitiewe en korrelatiewe dialoog wat verskillende teologiese parameters in dialoog met die realiteite van die bedieningspraktyk en wereld bring. Hoofstuk een is inleidend en gee 'n oorsig oor die navorsingsontwerp. Hoofstukke twee en drie is histories. Dit behandel die huidige realiteit en die identiteit van die kerk deur gebruik te maak van literere bronne. Hoofstuk vyf handel oor die empiriese ondersoek en gee 'n beskrywing van die menings van predikante en kerkrade oor die vyf aspekte van die administrasie van die kerk wat ondersoek is. Hoofstukke vier en ses handel oar die teoreties-teologiese aspekte van die studie. Vier bespreek die spanning wat altyd bestaan tussen die kerk as organisasie en die kerk as organisme. Ses is 'n teologiese evaluering wat soek na die wil of leiding van God in terme van die probleem waarmee die kerk worstel. Die laaste hoofstuk maak voorstelle oor die pad vorentoe en stel strategiee voor wat gebruik kan word om doelstellings te bereik.

Thesis (DTh)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: This thesis deals with the concept of Ũtugi in relation to the HIV and AIDS pandemic and its contribution to the ecclesial praxis of the Anglican Church of Kenya. The thesis scrutinizes the HIV and AIDS context in Kenya, examines the origins, the nature, the characteristics and the definition of Ũtugi and its role in socio-economic, political, cultural, moral and religious life of the Agĩkũyũ community in Central Kenya and assesses the ecclesial praxis of the Anglican Church of Kenya. This concern is prompted by the need for the Anglican Church of Kenya to marshal Ũtugi (traditional resources) to complement Christian hospitality (church resources), to enhance human dignity of PLWHA and to fight the HIV and AIDS pandemic. By employing a hermeneutical tool as a praxis approach to pastoral care and counselling to interpret theological and assess the Agĩkũyũ cultural concepts and using a non-empirical research method (a qualitative research) based on conceptual analysis, the study explores critically the role of Ũtugi within the context of HIV and AIDS and its appropriateness as a tool for pastoral care and counselling in the Anglican Church of Kenya. The study poses the following research questions: In which way can the Agĩkũyũ concept of Ũtugi be used to create a healing space? How can Ũtugi be used to reframe the prevailing ecclesiological paradigms applied by the Anglican Church of Kenya? How can Ũtugi as a cultural concept help the Anglican Church of Kenya to become relevant and contextual in her endeavour to respond to the challenges posed by the HIV and AIDS pandemic in the twenty-first century? The thesis unveils that the principles of Ũtugi can complement Christian hospitality to network and help the church to carry the burden of PLWHA, thus, enhancing their human dignity, sharing their joy and comfort, and journeying with them in their pain, sorrow and healing. It was also found that Ũtugi as a contextual model which is culturally rooted, is relevant to the Agĩkũyũ people and that it can help in transforming the existing ecclesial praxis of the Anglican Church of Kenya. Drawing from Daniël Louw's existential model for spiritual healing, the study assesses the appropriateness of Ũtugi as a model for pastoral care and counselling to PLWHA. It is revealed that Ũtugi is not only a paradigm that can augment their physical, social, psychological, economic, moral and spiritual aspects but that it has the capacity to deal with the existential threat of anxiety, guilt and shame, disillusionment and anger, despair and doubt, helplessness and vulnerability. Thus it can enable them to shift from their existential threats to a position of love, care, support, compassion, accommodativeness, liberation and hope. / AFRIKAANSE OPSOMMING: Hierdie navorsing gaan oor die kultuur-bepaalde konsep Ũtugi met betrekking tot die MIV en VIGS - pandemie en oor die bydrae van hierdie konsep tot die kerklike gebruike en ekklesiologiese-self-verstaan van die Anglikaanse Kerk in Kenia. In die navorsing word indringend gekyk na die MIV en VIGS konteks in Kenia, en die oorsprong, aard, eienskappe en definisie van Ũtugi en sy rol in die sosio-ekonomiese, politieke, kulturele, morele en godsdienstige lewe van die Agĩkũyũ-gemeenskap in Sentraal-Kenia gekyk. Die navorsing evalueer voorts die gemeentelike bediening van die Anglikaanse Kerk in Kenia. Hierdie ondersoek is noodsaaklik gemaak deur die behoefte van die Anglikaanse Kerk in Kenia om Ũtugi (tradisionele hulpbronne) te gebruik in aanvulling tot die Christelike verstaan van gasvryheid (kerklike hulpbronne) om die menswaardigheid van mense wat met MIV en VIGS saamleef, te verhoog en die MIV- en VIGS pandemie te beveg. Die navorsing sluit metodologies aan by die hermeneutiek. Die volg 'n praktykbenadering tot pastorale versorging en berading. Dit wil teologiese konsepte en die Agĩkũyũ se kulturele konsepte interpreteer, en deur middel van kwalitatiewe, kritiese analises vir die pastorale bediening aan mense wat positief met MIV getoets is, help sorg. In die lig van konseptuele analise, word daar in hierdie hierdie studie krities gekyk na die rol van Ũtugi binne die konteks van MIV en VIGS en na die gepastheid daarvan as instrument vir pastorale versorging en berading in die Anglikaanse Kerk van Kenia. In hierdie studie word die fundamentele vraag gestel: Hoe kan die Agĩkũyũ-konsep Ũtugi gebruik word om ruimte vir heling te skep en die heersende ekklesiologiese paradigmas in die Anglikaanse Kerk in Kenia omskep word sodat dit relevant en kontekstueel kan wees in die strewe om te reageer op die uitdagings van die MIV en VIGS pandemie in die 21ste eeu? Die navorsing toon aan dat die beginsels van Ũtugi Christelike gasvryheid kan aanvul om netwerke te vorm en die kerk te help om die las van mense wat met MIV en VIGS saamleef, te help dra. Só kan hulle menswaardigheid verhoog word, in hulle vreugde en gerief gedeel word, en saam met hulle deur hulle pyn, hartseer en soeke na heling pastoraal gereis word. Daar is ook bevind dat Ũtugi as 'n kontekstuele model wat kultureel gegrond is, relevant is vir die Agĩkũyũ-mense. Dit kan inderdaad bydra en kan help om die bestaande kerklike gebruike van die Anglikaanse Kerk in Kenia te verander. Deur gebruik te maak van Daniël Louw se eksistensiële model vir christelik-spirituele geestelike heling, word die gepastheid van Ũtugi as 'n model vir pastorale versorging en berading aan mense wat positief met MIV en VIGS saamleef, evalueer. Daar is bevind dat Ũtugi nie net 'n paradigma is wat hulle liggaamlike, sosiale, sielkundige, ekonomiese, morele en spirituele lewe kan versterk nie, maar dat dit ook die vermoë het om die eksistensiële bedreiging van angstigheid, skuld en skaamte, ontnugtering en woede, wanhoop en twyfel, hulpeloosheid en kwesbaarheid, pastoraal te hanteer. Dit kan 'n verskuiwing vanaf eksistensiële bedreigings na 'n posisie van liefde, sorg, medelye ondersteuning, tegemoetkomendheid, vryheid en hoop meebring.

Thesis (DTh (Practical Theology and Missiology))-- University of Stellenbosch, 2011. / ENGLISH ABSTRACT: The research starts with a descriptive study of the traditional missionary model used by the Dutch Reformed Church (DRC) in South Africa in planting what is now known as the Reformed Church in Zimbabwe (RCZ). The purpose of this descriptive part is to understand why certain mistakes are constantly repeated in cross-cultural outreach work and to prevent it from happening again. The RCZ is challenged to develop intercultural missionary theory and practice. The outreach towards the Tonga communities living in the Binga district in Zimbabwe.s North-Western province is used as an extended case study in developing a new missional framework for the RCZ. The research question is thus: How is the RCZ appropriately, meaningfully and relevantly to express the missional praxis of God within the context of the Tonga people? The research argues that meaningful missional reflection has to start with knowing and understanding the Tonga people. The RCZ would then not fall in the same trap of the European missionaries who had an ethnocentric superiority attitude. This calls for a paradigm shift in the RCZ.s thinking and doing mission. The RCZ needs to participate in the Mission of God with love and humility. The research argues that there is a need for the RCZ to revisit and carry out a critical analysis concerning her thinking and strategies of mission today. The RCZ is to develop a relevant framework that will allow the Tonga people to be conscious instruments of their own transformation in their own socio-cultural context. The goal of the study is to have a shift in the RCZ towards a missiological approach that is appropriate, meaningful and relevant in order to facilitate the transformation of the community she serves and ministers to. This framework for doing Christian mission should be Biblical, communal and contextual in the RCZ and at the same time encourage reflective involvement of the faith community in the missio Dei. The research proposes an intercultural mission as appropriate in our context, not a cross-cultural one. The research concludes that the DRC.s traditional mission model profoundly influenced the identity and present mission practice of the RCZ. A better understanding of the identity of both the DRC and the RCZ will enlighten the members of the RCZ to accept the missio Dei as their vocation and challenge. Now and in future, it will help the RCZ members who are participating in intercultural mission to make more informed plans and decisions. / AFRIKAANSE OPSOMMING: Die navorsing begin met beskrywende studie van die tradisionele sendingmodel wat deur die Nederduits Gereformeerde Kerk (NGK) gebruik is in die totstandkoming van wat nou bekend is as die Reformed Church in Zimbabwe (RCZ). Die doel van die beskrywende deel is om te verstaan hoekom bepaalde foute gemaak is in die kruis-kulturele uitreike van die verlede en om nie daardie foute te bly herhaal nie. Die RCZ moet interkulturele missionale teorie en praktyk leer ontwikkel. Die uitreik na die Tonga gemeenskap in die Binga distrik in Zimbabwe se Noord-Westelike provinsie word gebruik as uitgebreide gevallestudie in die ontwikkeling van nuwe missionale benadering vir die RCZ. Die navorsingsvraag is: Hoe moet die RCZ, binne die konteks van die Tonga volk, die missio Dei toepaslik, betekenisvol en relevant uitdruk? Die navorsing aanvaar dat as die RCZ gepaste en betekenisvolle sending-benadering wil ontwikkel, hulle die Tonga volk moet ken en verstaan. Die RCZ moet nie die foute van die Europese sendelinge met hul etnosentriese meerderwaardige houding herhaal nie. Dit benodig paradigmaskuif in die RCZ se denke en sendingwerk want hulle was op pad om dieselfde foute te maak. Die RCZ moet met liefde en nederigheid deelneem aan die missio Dei. Haar optrede moet nie meerderwaardigheid teenoor die Tonga mense weerspieel nie. Die navorsing stel dus voor dat die RCZ se herbesin en kritiese analise doen van haar huidige denke en strategiee. Die RCZ moet relevante raamwerk ontwikkel wat die Tonga volk sal toelaat om bewustelike instrumente van hul eie transformasie in hul eie sosio-kulturele konteks te wees. Die doel van hierdie studie is skuif in die RCZ na missionale benadering wat gepas, betekenisvol en relevant is ten einde die transformasie van die gemeenskap wat gedien en bedien word, te vergemaklik. Hierdie studie is poging om 'n raamwerk te ontwikkel vir die doen van sendingwerk wat Bybels, gemeenskaplik en kontekstueel binne die RCZ is en wat denkende betrokkenheid van die geloofsgemeenskap in die missio Dei sal aanmoedig. 'n Interkulturele benadering tot sending is in die konteks gepas, en nie 'n kruis-kulturele sending benadering soos voorheen deur die NGK gevolg nie. Die navorsing konkludeer dat die NGK se tradisionele sendingmodel die RCZ se identiteit en benadering tot sendingwerk integraal beinvloed het. Daarom is die geskiedenis van die RCZ en die werk en invloed van die NGK op die RCZ eers ontleed. Die navorser wil die RCZ oortuig om haar eie identiteit missionaal te herontdek om sodoende in haar uitreik na ander kulture interkultureel te kan werk. In die proses wil die RCZ nie proseliete van die Tonga mense maak nie maar hulle bemagtig om self in die lig van die evangelie hulle kultuur te transformeer.

Thesis (DTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: All children should be regarded and treated with dignity. Children’s rights have been established in the international community as well as in South African society to address any violations of children’s rights and any detrimental influence this can have on them. The responsibility of ensuring that the rights of children are implemented, respected and protected in civil society lies primarily with the national government. Nevertheless, the struggle to realise children’s rights extends across all sectors and levels of society. As part of the theological task of developing a publicly orientated ministry that will address the social circumstances of children in South Africa in a just way, this study took as its point of departure the contribution that Practical Theology can make towards a systematic and critical interpretation of the cause of children and their welfare and rights. At the time that the study was launched there was limited comprehensive analysis of the subject of children in Practical Theology that devoted attention to a theological response to the promotion of children’s welfare and rights in South African society. Two lacunae in the theorising on children were identified in South African academic studies in Practical Theology: (i) a lack of focus on children and their rights, and (ii) a general absence of strategic perspectives on how the theological community can deal with the contextual realities of children in South African society. The primary aim of this study was to develop a theoretical framework in terms of which the contribution of Practical Theology could be conceptualised as a discourse and practice that could promote the cause of children and their welfare and rights. David Tracy’s three publics of theological involvement (the academy, the church and civil society) and Richard Osmer’s conceptualisation of the four modes of practical theological interpretation (empiricaldescriptive, interpretive, normative and pragmatic) were harnessed in an interdisciplinary way to develop a deeper understanding of the welfare of children and the importance of a practical theological approach to advancement of children’s welfare and rights. On the basis of Tracy’s and Osmer’s conceptual frameworks, a number of conditions were identified to promote the cause of children, child welfare and children’s rights in the discipline of Practical Theology in Schools of Theology and Religion. These conditions include a third public mode of practical theological interpretation being adopted, a culture of adultism being confronted and transformed, and children’s acts of faith becoming an integral part of the field of Practical Theology. On the basis of an empirical investigation among registered members of the Society for Practical Theology in South Africa, the study comes to the conclusion that the academic field of Practical Theology, in its interaction with communities and civil society, can make a unique contribution to the advancement of children’s rights. The fundamental contribution of the academic field of Practical Theology to the advancement of children’s rights in South Africa recide in focussing on the inclusion of the cause of children in theological interpretation; by implication this will entail actively countering the exclusion of children in theological discourse and praxis in the field of Practical Theology. / AFRIKAANSE OPSOMMING: Alle kinders verdien om ooreenkomstig hul menswaardigheid beskou en hanteer te word. Kinderregte is deur die internasionale sowel as die Suid-Afrikaanse gemeenskap as respons daargestel om sake wat kinders se menswaardigheid aantas en hulle nadelig beïnvloed teen te werk. Die verantwoordelikheid om seker te maak dat die regte van kinders in die burgerlike samelewing gerespekteer, beskerm en verwesenlik word, lê primêr by die nasionale regering. Nietemin strek die stryd om kinderregte te laat realiseer oor alle sektore en vlakke van die samelewing heen. As deel van die teologiese taak om ’n publiek georiënteerde bediening te ontwikkel wat reg sal laat geskied aan die sosiale omstandighede van kinders in Suid-Afrika, het hierdie studie die bydrae wat Praktiese Teologie tot ’n sistematiese en kritiese interpretasie van die saak van kinders en hul welsyn en regte kan maak as vertrekpunt geneem. Met die aanvang van die studie het beperkte omvattende akademiese analise oor die onderwerp van kinders in Praktiese Teologie en Teologie as sodanig bestaan waarin aandag gegee is aan ’n teologiese respons op die bevordering van kinders se welsyn en hul regte in die Suid-Afrikaanse samelewing. Twee gapings in die teoretisering oor kinders in die Suid- Afrikaanse akademie van Praktiese Teologie is geïdentifiseer: (i) ’n gebrek aan fokus op kinders en hul regte en (ii) grootlikse afwesigheid van strategiese perspektiewe oor hoe die teologiese gemeenskap die kontekstuele realiteite van kinders in die Suid-Afrikaanse samelewing kan hanteer. Die doel van hierdie studie was primêr om ’n teoretiese raamwerk te ontwikkel in terme waarvan die bydrae van Praktiese Teologie tot ’n diskoers en praktyk wat vir kinders en hul welsyn en regte bevorderlik is, gekonseptualiseer kon word. David Tracy se drie publieke van teologiese betrokkenheid (akademie, kerk en burgerlike samelewing) asook Richard Osmer se konseptualisering van die vier take waarvolgens prakties-teologiese interpretasie kan geskied (empiries-beskrywend, interpreterend, normatief en pragmaties) is ingespan om op ’n interdissiplinêre wyse verdiepte begrip vir die welsyn van kinders en die belang van ’n prakties-teologiese bydrae tot die promovering van kinders se welsyn en regte te ontwikkel. Daar is aan die hand van die konseptuele raamwerke van Tracy en Osmer bepaalde voorwaardes geïdentifiseer waaronder die saak van kinders, kinderwelsyn en kinderregte in die beoefening van Praktiese Teologie aan Skole van Teologie en Godsdiens bevorder kan word. Hierdie voorwaardes sluit in dat ’n derde publiek-modus van prakties-teologiese interpretasie aangeneem word, ’n kultuur van adultism gekonfronteer en getransformeer word en kinders se geloofshandelinge geïntegreerd deel van die studieveld van Praktiese Teologie uitmaak. Op grond van ’n empiriese ondersoek onder geregistreerde lede van die Werkgemeenskap vir Praktiese Teologie in Suid-Afrika het die studie tot die gevolgtrekking gekom dat die akademie van Praktiese Teologie in interaksie met gemeentes en die burgerlike samelewing ’n unieke bydrae tot die bevordering van kinderregte kan lewer. Die akademie van Praktiese Teologie se fundamentele bydrae tot die promovering van kinderregte in Suid-Afrika bestaan daarin om te fokus op die insluiting van die saak van kinders in teologiese interpretasie; by implikasie sal dit behels dat Praktiese Teologie kinders se uitsluiting in teologiese diskoers en praxis aktief teëwerk.

Thesis (MTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: In South Africa young women in the age group 10 – 24 are the largest group infected with HIV. Those most at risk are young women living in South African townships where a multitude of factors reinforce the possibility of them becoming infected. Once infected, they are often abandoned or left alone, with no support system. This thesis uses the following four tasks of Practical Theology, - the descriptive-empirical task: Priestly listening, - the interpretive task: Sagely wisdom, - the normative task: Prophetic discernment and - the pragmatic task: Servant leadership, to analyze how pastoral group care could help these young women. The problem is investigated and set into the reality of Khayelitsha, a township in Cape Town. By offering young women the possibility of belonging to a peer group, they are met within their cultural and social system. As the members of the group are all HIV positive, the stigma which often prevents people from socializing or talking about their sickness, is removed. The important role of the leader of such a group is also investigated. / AFRIKAANSE OPSOMMING: In Suid-Afrika is jong vroue in die ouderdomsgroep 10 – 24 jaar díe groep wat die hoogste aantal MIV infeksies het. Die hoogste risiko om deur die MI virus aangesteek te word, is by jong vroue wat in ‘n Suid-Afrikaanse township lewe. ‘n Verskeidenheid faktore speel saam om hulle kwesbaarheid te verhoog. Sodra dit bekend word dat hulle die MI virus dra, word hulle dikwels verwerp en sonder enige ondersteuning alleen gelaat. Na aanleiding van die volgende vier take van Praktiese Teologie nl.: - die beskrywend-empiriese taak: Priesterlike luister, - die interpreterend-hermeneutiese taak: Verstandige wysheid, - die normatiewe taak: Profetiese onderskeiding en - die pragmatiese taak: Dienskneg leierskap., word hierdie problem ondersoek binne die raamwerk van Khayelitsha, ‘n township van Kaapstad. Die tesis argumenteer dat pastorale groepssorg ‘n gepaste wyse is waarbinne daar na hierdie jong vroue omgesien kan word. Deur aan hulle die moontlikheid te bied om aan ‘n portuurgroep te behoort, kan hulle binne hulle eie sosiale en kulturele raamwerk tereg kom. Aangesien die lede van die groep almal MIV positief is, word die stigma, wat dikwels mense verhinder om te sosialiseer of om oor hulle siekte te praat, verwyder. Die belangrike rol van die leier van so ‘n groep word ook ondersoek.

This thesis studies current preaching praxis in Australia through a practical theology perspective. It is argued that Evangelical churches in Australia operate predominantly with a narrow applicational hermeneutical model in regard to preaching and hence communicate the gospel ineffectually to ordinary Australians. A need for contextualised and dialogical preaching is presented. Using Zerfass's model a situational analysis of the Australian context and the effects of modernism and postmodernism are explored. Theological tradition in regard to preaching is then analyzed with a focus on incarnational, Trinitarian and covenantal theology, scripture as public text and dialogue as scriptural pattern. Preaching is then analyzed using the communication theories of Gadamer, Searle, Ricoeur, and Habermas. The need for contextualised preaching is critiqued in light of the concerns of Barth regarding preaching and the concerns of Strom in regards to the nature of church in Australia. A new evangelical practical theological/ preaching model is then offered. Zerfass's model emphasises dialectic tension as the basis for moving from praxis to praxis. While movement from praxis to praxis does occur via dialectic tension there are also elements of change that are based on processes of continuity and evolution. A model that reflects this dynamic is forwarded. Finally an ideal praxis for dialogical preaching is presented with possibilities for further research. Throughout the thesis five interviews are used to illustrate the research, concepts and recommendations presented. / Practical Theology / D.Th.