Thesis (D. Min.)--Covenant Theological Seminary, 2002. / Abstract. Includes bibliographical references (leaves 200-206).

Thesis (D. Min.)--Western Theological Seminary, 2004. / Includes vitae. "May 2004" Includes glossary of hip-hop terms. Includes bibliographical references (leaves 190-196).

Thesis (D.W.S.)--Institute for Worship Studies, 2003. / Abstract. Includes bibliographical references (leaves 205-208).

Thesis (D.W.S.)--Institute for Worship Studies, 2003. / Abstract. Includes bibliographical references (leaves 205-208).

Thesis (D. Min.)--Covenant Theological Seminary, 2002. / Abstract. This is an electronic reproduction of TREN, #030-0113. Includes bibliographical references (leaves 200-206).

Prediking is 'n dialoog. Dit dompel die preek in 'n direkte krisis. Wat kan die prediker doen om hierdie dialoog te bevorder? Die deelnemers in die erediens word kortliks bespreek. God spreek met die prediker deur die teks. Die prediker moet hierdie teks aan die hoorder in die erediens oordra. Om die oorspronklike teks te verstaan het daar drie hoofstrome in die tradisionele hermeneuse ontstaan: Krities-histories, Tekskrities en Hoorders hermeneutiek. Die probleem is egter nie opgelos nie. Hoe kan die prediker die boodskap effektief aan die hoorder oordra? Daar word voorgestel dat die kreatiewe proses gebruik word in die voorbereiding van die preek. Die breinkaart kan gebruik word om die teks en hoorder van die teks, beter te verstaan. Hulpmiddelle moet gebruik word om die teks aan die hoorder oor te dra. Hier word die gebruik van literatuur en drama bestudeer. / Preaching is a dialogue. This states the current problem of preaching. How can the preacher improve this dialogue in the sermon? The participants in the sermon are shortly discussed: The preacher listens to the text. God speaks through the text. The preacher must communicate this text to the listener in the sermon. Three major streams have evolved in the tradisional hermeneutics: Critical-historical, Textual and Listeners hermeneutics. There is however, still a problem. How does the preacher present this message effectivly to the listener? It is suggested that the creative process must be considered in preparing a sermon. The mind map can be used to understand the text and listener of the text better. More aids can be used to reach the listener effectivly. In this thesis the use of literature and drama in the preparing and delivering of the sermon will be studied. / Practical Theology / M.Th. (Practical theology)

Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: Preaching is a very important part of church ministry. The Reformed church has devoted their efforts and endeavors to the Word and preaching that delivers the Word. Therefore, homiletics has developed again and again. In classical preaching, homiletics has developed from traditional homiletics to new homiletics, even until postliberal homiletics. In these developments of homiletics, there are many parts to be dealt with regarding preaching, such as the communication between the preacher and the audience, narrative approaches in preaching, and so on. Worship as the context of preaching, however, has not been dealt with adequately in homiletics. Preaching is a part of worship and almost all preaching occurs within worship. Preaching is closely connected with worship as a whole, as well as with other parts of worship. Moreover, worship is the context of preaching. Yet, worship as the context of preaching has not been considered in homiletics in many cases. Therefore, in this study the writer indicated that worship is the important context of preaching that we should pay attention to. The relationship between worship and preaching was also dealt with. Worship affects preaching because worship as a whole is the context of preaching, which in turn is a part of that whole. In other words, worship should affect preaching and furthermore, the direction and focus of worship should affect the direction and content of preaching. Besides, preaching is defined in the worship service and clarified in the consideration of the relationship between worship and preaching. The focus of worship is God. Not only worship in the Reformed church, but also all other worship services focus on God and God‘s works. Worship is the place to reveal the glory and greatness of God, and the way that God is revealed is through preaching. Preaching, affected by the direction and focus of worship, should be God-centered. The content and purpose of preaching should be God and the glory of God. The consideration of the relationship between worship and preaching not only defines the content and focus of preaching, but can also show a new perspective about preaching. Through this consideration, the importance of the content of preaching is stressed and the importance of the form and style of preaching can be changed. Moreover, the concern of worship as the context of preaching can give a new method to criticize homiletics theories. Thus, worship is an important element as the context of preaching. Worship should always be considered in homiletics. In addition, the relationship between worship and preaching should be continually considered and studied in homiletics. / AFRIKAANSE OPSOMMING: Prediking is ‘n baie belangrike gedeelte van kerklike bediening. Die Gereformeerde kerk het baie moeite gedoen met die sentraliteit van die Woord en prediking wat die Woord verkondig. Daarom het homiletiek telkens weer en weer ontwikkel. In klassieke prediking het homilitiek ontwikkel van tradisionele homilitiek tot nuwe homilitiek, selfs tot postliberale homilitiek. In hierdie ontwikkeling van homilitiek is daar verskeie aspekte waaraan aandag gegee kan word in verband met prediking, soos die kommunikasie tussen die prediker en die gehoor, narratiewe aanslagte in prediking, ensovoorts. Aanbidding as die konteks van prediking is egter tot ‘n groot mate nog nie behandel in homilitiek nie. Prediking is ‘n gedeelte van aanbidding en byna alle prediking vind plaas binne aanbidding. Prediking hou verband met aanbidding as ‘n geheel, sowel as met die ander aspekte van aanbidding. Bowendien is aanbidding die konteks van prediking. Tog is aanbidding as die konteks van prediking in vele gevalle nog nie oorweeg in homilitiek nie. Daarom het die skrywer in hierdie studie aangedui dat aanbidding die belangrike konteks van prediking is waaraan ons aandag behoort te gee. Die verhouding tussen aanbidding en prediking is ook aangespreek. Aanbidding beïnvloed prediking aangesien aanbidding as ‘n geheel die konteks van prediking is, wat deel van die geheel uitmaak. In ander woorde, aanbidding behoort prediking te beïnvloed en verder, die rigting en fokus van aanbidding behoort die rigting en inhoud van prediking te beïnvloed. Prediking word omskryf in die erediens en maak die oorweging van die verhouding tussen aanbidding en prediking duidelik. Die fokus van aanbidding is God. Nie slegs aanbidding in die Gereformeerde kerk nie, maar ook alle ander eredienste fokus op God en God se werke. Aanbidding is die plek om die glorie en grootheid van God te openbaar en die manier waarop God openbaar word is deur prediking. Prediking, beïnvloed deur die rigting en fokus van aanbidding, behoort God-gesentreerd te wees. Die inhoud en doel van prediking behoort God en die glorie van God te wees. Die oorweging van die verhouding tussen aanbidding en prediking definieer nie slegs die inhoud en fokus van prediking nie, maar kan ook ‘n nuwe perspektief aangaande prediking bied. Deur hierdie oorweging word die belangrikheid van die inhoud van prediking beklemtoon en die belangrikheid van die vorm en styl van prediking kan verander. Verder, die kommer oor aanbidding as die konteks van prediking kan ook ‘n nuwe metode bied om homilitiese teorieë te kritiseer. Aanbidding is dus ‘n belangrike element as die konteks van prediking. Aanbidding behoort altyd in ag geneem te word in homilitiek. Verder, die verhouding tussen aanbidding en prediking behoort voortdurend in ag geneem en bestudeer te word in homilitiek.

Thesis (M. Div.)--University of Stellenbosch, 2006. / ENGLISH ABSTRACT: In hierdie studie word daar gefokus op sommige moontlikhede wat ‘n post-moderne samelewing aan die inkleding van die liturgiese ruimte binne die gereformeerde erediens kan bied, ten tye van die liturgiese jaar (meer spesifiek Lydenstyd en Paastyd). Sommige gebruike binne die liturgiese ruimte, veral in die Nederduits Gereformeerde Kerk in Suid-Afrika word bevraagteken en sommige alternatiewe voorstelle word gebied vir ‘n vernuwende inkleding van ‘n gereformeerde liturgie, juis aangesien die liturgie ‘n lewenswyse is. / AFRIKAANSE OPSOMMING: In this thesis the focus will be on some of the possibilities that our modern society presents to the presentation of the liturgical space church within the reformed worship services. The specific focus is on the liturgical year, more specifically Lent and Easter. Some of the customs or habits in the liturgical space, within the Dutch Reformed Church are questioned and some alternative suggestions are presented for the renewal of a reformed liturgy, because liturgy can be seen as a way of life.

Thesis (DTh (Systematical Theology and Missiology))--University of Stellenbosch, 2010. / ENGLISH ABSTRACT: A growing number of scholars with an interest in liturgy and spirituality have contributed to discussions surrounding the relationship between liturgy and spirituality. This dissertation examines the relationship between liturgy and spirituality in the ecumenical movement, and in particular how four factors, namely the Charismatic Renewal, inculturation, secularization, and reflections on Baptism, Eucharist and Ministry (BEM), have had an impact on its development. Chapter One introduces this study by focusing on the particular connectedness between liturgy and spirituality. Chapters Two to Five critically examine the four challenges. Chapter Two examines the impact that the Charismatic Renewal had on liturgy and spirituality. It discusses the interest that the ecumenical movement had in the Charismatic Renewal, as the ecumenical movement realized what the Renewal could offer them. Chapter Three concerns itself with the challenges that inculturation poses, especially to the liturgy. One prominent question is: How do Christians proclaim Christ faithfully in different cultures? This chapter deals with the fact that inculturation involves dialogue between liturgy and culture – a dialogue which leads to mutual enrichment. Chapter Four concentrates on the impact of secularization, especially since the 1960’s. It examines how the relevance of worship was called to question by the process of secularization. Chapter Five highlights how BEM inspired endeavours for the renewal of liturgy and of spiritual life. It describes how BEM had an impact on studies of worship and spirituality and the revision of forms of worship in several churches.Chapter Six is a brief theological evaluation of the impact that the said factors were having on liturgy and spirituality within the ecumenical movement. Some implications of the impact are discussed and suggestions are made about how liturgy and spirituality can continually shape one another. / AFRIKAANSE OPSOMMING: ‘n Toenemende aantal navorsers op die gebied van liturgie en spiritualiteit het bydraes gelewer betreffende die verhouding tussen liturgie en spiritualiteit. Hierdie verhandeling ondersoek die verhouding tussen liturgie en spiritualiteit in die ekumeniese beweging, en in besonders die impak wat vier faktore, naamlik die Charismatiese Beweging, inkulturasie, sekularisasie, en besinning oor die Doop, die Nagmaal, en die Bediening, op hierdie ontwikkeling gehad het. Hoofstuk Een dien as inleiding tot hierdie studie deur te fokus op die spesifieke verbintenis tussen liturgie en spiritualiteit. In Hoofstukke Twee tot Vyf word die vier uitdagings krities ondersoek. Hoofstuk Twee ondersoek die impak wat die Charismatiese Beweging op die liturgie en spiritualiteit gehad het. Daar is ‘n bespreking van die belangstelling wat die ekumeniese beweging in die Charismatiese Beweging gehad het, toe die ekumeniese beweging besef het wat die Charismatiese Beweging vir hulle kan bied. Hoofstuk Drie ondersoek die uitdagings wat inkulturasie met hom bring, veral met betrekking tot die liturgie. ‘n Belangrike vraag is die kwessie van hoe Christene die Christusboodskap op ‘n geloofwaardige manier in verskillende kulture kan uitdra. Die hoofstuk behandel die feit dat inkulturasie ‘n dialoog tussen liturgie en kultuur behels – ‘n dialoog wat tot wedersydse verryking kan lei. Hoostuk Vier fokus op die impak van sekularisasie, veral sedert die 1960’s. Dit ondersoek hoe die proses van sekularisasie die tersaaklikheid van aanbidding bevraagteken het. Hoofstuk Vyf laat die soeklig val op die pogings van BEM (‘n dokument wat Christene vra om opnuut te besin oor die Doop, die Nagmaal, en die Bediening) ten einde vernuwing te bring wat betref die liturgie en die geestelike lewe. Dit beskryf die impak wat BEM gehad het op studies van aanbidding en spiritualiteit, en die hersiening van vorme van aanbidding in verskeie kerke. Hoofstuk Ses is ‘n kort teologiese evaluering van die impak wat genoemde faktore het op die liturgie en spiritualiteit in die ekumeniese beweging. Implikasies van hierdie impak word bespreek en voorstelle word gemaak oor hoe die liturgie en spiritualiteit mekaar gedurig kan omvorm.

Thesis (MTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: What are the predominant characteristics of the Refugee churches established in Europe in the mid‐sixteenth century? They are, undoubtedly, those of disputation and argument, dissension and fraction. But there are exceptions, the most notable of which is the English church in Geneva, which was formed in the autumn of 1555 and whose life officially ended when the last English exiles left Geneva in the spring of 1560. The origins of the church lay in the conflicts that had arisen over liturgy in the English church at Frankfurt and these conflicts continued later in Elizabethan England when the Marian exiles, many of them from Geneva, endeavoured to impose their vision of a truly Reformed church on the church of their homeland. For a short period – between the time spent at Frankfurt and the return to England – the English exiles in Geneva were a peaceable community at home with their maker and each other and created there a church that was broad rather than narrow in sympathy. The absence of conflict appears to have enlarged understanding and tolerance of others rather than narrowed it. This had much to do with the liturgy of the church which was one centered on prayer. It was also a liturgy that emphasized practicality, participation and community. The order of the church reflected its liturgy with, in a limited sense, a democratic rather than an authoritarian flavour. The failure of the Marian exiles to impose their view of a truly reformed church on the Elizabethan Church of England reminds us of the alternative approach to ecclesiological arrangements adopted in the Netherlands. While the Dutch Reformed church became the officially established public church of the Netherlands, it was nevertheless accepted, from inception, that only a minority of the population would become communicating members, a situation which has more flavour of the twentieth century than the sixteenth. But the ecclesiological arrangements in the Netherlands were unique and it is sad to record that the effect of the refugee churches was to harden confessional differences between Protestants of the Reformed and Lutheran traditions, making unity between them increasingly unlikely.