Thesis (M.Ed.) --University of the North, 1992 / Refer to the document / University of Venda's Research Council

This thesis examines the historical background of missionary attitudes toward Islam within the framework of the mission emphasis of the Reformed Church in America between the 1880s and 1911. It argues that the historical experience of the Dutch Reformed Church in the Netherlands produced a sense of pride and destiny that was transplanted by Dutch emigration to North America and maintained in the relationships of the Reformed Church in America with other nationalities and missions. That sense of pride ad destiny prepared the church to stand on its convictions in the face of opposition, which it drew upon itself when it began mission work among Muslims previously neglected by the modern missionary movement. Finally, this thesis shows that Dutch American missionaries sought to change western perceptions of Islam by creating an awareness of the advance of Islam that may pose a threat to Christianity.

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

The Coloured community of Southern Africa, just like other ethnic groups, has been shaped by many factors (politics, economy, secularization, etc.). This ‘otherness’ also caused God to be regarded in a unique way – his role in this world, his involvement in this community and, finally, what his church should look like and how it should function. The crux of this mini dissertation is to look specifically at this unique image of God. I humbly apologize for my use of classification and I do not want to revert to the former dispensation, but it is of the utmost importance for matters such as church union that colour and opinions be discussed. The story of the Uniting Reformed Church of Southern Africa between 1976 and 2005 has been followed in greater detail both with a church historical and autobiographical approach. Some perspectives on the future of this church are provided. / Dissertation (MDiv (Church History))--University of Pretoria, 2007. / Church History and Church Policy / unrestricted

Much study regarding the Belhar Confession has been conducted already such as: The Belhar Confession in its historical context Plaatjies-van Huffel (2014), Chronicle of Conference Barman/ Belhar Consultation 18 and 19 October 2004 Hansen (2005), A gift from heaven-the receptions in the Belhar Confession in the period 1982-2000 and its ecumenical significance today Naudè (2003) and On violence, the Belhar Confession and human dignity Koopman (2008) to mention but a few. From preliminary observations and some initial research, it seems that there is still a need to do an indepth study on the liturgical function of the Belhar Confession in Music. The working hypothesis of this study is if the Uniting Reformed Church in Southern Africa URCSA uses Belhar more in the liturgy, especially in singing it will have an impact on the congregations and members. In other words the working hypothesis is that there is a link between liturgy, here specifically hymn singing, and the formation of worshippers. If URCSA is expecting others to adopt this confession it is its responsibility to embrace it during worship in church and to the rest of the society outside church vicinities. The literature survey that will be carried out later in this study confirms this state of affairs and that there is thus indeed a huge research gap in this regard. The researcher did a literature study, conducted semi-structured group interviews, as well as the some empirical research in order to explore the basic research question. / Dissertation (MA Theol)--University of Pretoria, 2017. / Practical Theology / MA Theol / Unrestricted

The function of patterns of faith experience and theology in religion and society forms part of the whole complex system of God, life and world views which operate amongst Zambian Presbyterians Christians. The dissertation endeavors to make an assessment of the place of faith and theology within the ambit of a Black Zambian and Presbyterian God-life-world view. This home grown African God-life-world view of Zambian Reformed Presbyterian making, is similar in some respects and differs in others with European and Western God, life and world views of the Reformed and Presbyterian brand. In the first chapter the stage for this dissertation is set. I do not claim to be exhaustive or definitive in discussing the mixture of faith patterns and theories of faith (theologies) from different parts of the Reformed/Presbyterian world. What plays an important operational role in this analysis and synthesis are what can be called a God, life and world pattern or view which is more or less the same as a sense making system, an ideology or a belief system. Therefore quite a number of pages are allotted to this phenomenon in the first chapter. Furthermore a broad outline of the basic points of departure of a contextual-historical approach which operate with a radical, integral and differential view of God, human life, and the physical world is spelled out. The last part of the chapter is devoted to provisional comments on a view of the experience of everyday faith and a theory of faith. The latter is the designation for what is usually called theology. In here I have tackled the problem of theology and human experience of faith from the angle of the traditional double sided or dualistic view of faith as a extraordinary supernatural and ordinary natural support structure for a discipline like theology. Theology is not intrinsically involved in people's faith experience and thus is not a real reflection of their everyday faith experience. When one is however emphasising that a faith (belief) pattern includes belief towards God, belief of the self (self-confidence) and belief towards the many neighbours as well as belief towards the physical-organic environment then one is closer in the neighbourhood of a radical and integral black African faith pattern and what we call a theory of faith. In chapter two the Reformed/Presbyterian legacy is discussed and reflected upon in terms of nine features of a Reformed/Presbyterian sense making system, ethos or God, life and world view which emerged in Reformed history since the days of John Calvin (1509-1564). Reformed-Presbyterian theologies, theories of faith and philosophies are examined as well as the major impact of Calvin on the characteristic features of Reformed God, life and world views or sense making systems. Some of the main features of these Reformed/Presbyterian sense making systems repetitively recur in the majority of Reformed experiential settings, communities and churches. The nine features or characteristics of a Reformed-Presbyterian ethos are the following: the well known soft duality of special and general; the social attitude of accepting every phenomenon and immediately start to criticize it; the tendency of pilgrimage through life; the idea of the extra-calvinisticum; the dual idea of special and general determination, that is the doctrine of election and the doctrine of providence and its strong encapsulation by a very strong theology of covenantal duality; the idea that a Reformed community or church is always in the process of reformation (ecclesia reformanda semper reformata); the doctrine of the dispensation of the gifts of the Spirit; the idea of a presbyter system and the democratic legacy that flows from it; and the regulative principle of the Church or the Kingdom of God? In chapter three the black-African-Zambian-Reformed-Presbyterian heritage is discussed in terms of the nine features discussed in chapter two. The idea in this chapter is to acknowledge the fact that an interchange, exchange and mixed appropriation between Reformed/Presbyterian contextual settings has taken and is taking place and that a Reformed/Presbyterian ethos is already incorporated and accommodated within the African milieu and experience. Our task in this chapter is to deal with the African reflections on faith and theology looking for black African similarities with the nine main features that we have detected as determinative of a Reformed/Presbyterian ethos. The predicament of non-African (European Western, Eastern and others) and Bantu-speaking black African experience manifests their differences in the realness and concreteness of their God-life-world views. Generally speaking, one of the main differences in the experience of faith and theology in the European Western and Black African Southern hemisphere contexts amount to the difference between reflective thinking experience as typically European Western and action directed reflective experience as the main emphasis of Black African experience. This entails that we must identify the foremost traits of European Western Reformed-Presbyterian theology and compare and contrast these with Black African, specifically Zambian Reformed-Presbyterian experience. The comparison and contrasting of these two broad contexts, that is European Western Reformed and Zambian Reformed are caught up in the complexities of a to and fro networking of Reformed ideas, clues and cues all over the world. There is more than one view of faith and theology and more than one God-life-world view in both the European cum Western and African ways of life. The existence of various views of faith, theology and God, life and the world explains the co-existence of these views of faith and theology and God, life and world views amongst African Christians. Africans and African Christians are not only Bantuspeaking and black because even if we take our white African counterparts out of the equation about who and what an African is, the Moroccans, the Egyptians, Algerians, Felani Hausas, Wollofs and others would surely disclaim such a statement. In chapter four theology as a theory of faith is discussed as aware reflection of everyday experiences of faith and belief that is far more important than doctrinal ideas that hover abstractly in the minds of ministers, pastors and theologians and is thus not intrinsically part of people's day to day experiences of faith and belief. A few markers on the way to a theory of faith as a functional paradigm is discussed. In order to do this four things have been touched upon: Firstly themes are compared in the Christian theological and philosophical world from both Eurocentric as well as the Afrocentric worlds. Secondly, theology as theory of faith is discussed as a concrete enterprise of aware reflection in the midst of the experience of a faith community or a church. Thirdly, some issues are highlighted which are analysed and synthesised in an attempt to expand a Reformed ethos and agenda by using clues, cues and hues from both Eurocentric and Afrocentric experiences of faith, belief and trust as well as the written and oral theological and faith theoretical reflections of these experiences. Finally, an attempt is made to interweave theories of faith from both contextual worlds as a functional paradigm. The desire to know God, oneself and other human beings as well as the physical-organic environment in this life in tandem and coterminously has a great bearing as a black African contribution to the ongoing building of a holistic Reformed/Presbyterian ethos or sense making system. / Systematic Theology and Theological Ethics / M.Th. (Systematic Theology)

The function of patterns of faith experience and theology in religion and society forms part of the whole complex system of God, life and world views which operate amongst Zambian Presbyterians Christians. The dissertation endeavors to make an assessment of the place of faith and theology within the ambit of a Black Zambian and Presbyterian God-life-world view. This home grown African God-life-world view of Zambian Reformed Presbyterian making, is similar in some respects and differs in others with European and Western God, life and world views of the Reformed and Presbyterian brand. In the first chapter the stage for this dissertation is set. I do not claim to be exhaustive or definitive in discussing the mixture of faith patterns and theories of faith (theologies) from different parts of the Reformed/Presbyterian world. What plays an important operational role in this analysis and synthesis are what can be called a God, life and world pattern or view which is more or less the same as a sense making system, an ideology or a belief system. Therefore quite a number of pages are allotted to this phenomenon in the first chapter. Furthermore a broad outline of the basic points of departure of a contextual-historical approach which operate with a radical, integral and differential view of God, human life, and the physical world is spelled out. The last part of the chapter is devoted to provisional comments on a view of the experience of everyday faith and a theory of faith. The latter is the designation for what is usually called theology. In here I have tackled the problem of theology and human experience of faith from the angle of the traditional double sided or dualistic view of faith as a extraordinary supernatural and ordinary natural support structure for a discipline like theology. Theology is not intrinsically involved in people's faith experience and thus is not a real reflection of their everyday faith experience. When one is however emphasising that a faith (belief) pattern includes belief towards God, belief of the self (self-confidence) and belief towards the many neighbours as well as belief towards the physical-organic environment then one is closer in the neighbourhood of a radical and integral black African faith pattern and what we call a theory of faith. In chapter two the Reformed/Presbyterian legacy is discussed and reflected upon in terms of nine features of a Reformed/Presbyterian sense making system, ethos or God, life and world view which emerged in Reformed history since the days of John Calvin (1509-1564). Reformed-Presbyterian theologies, theories of faith and philosophies are examined as well as the major impact of Calvin on the characteristic features of Reformed God, life and world views or sense making systems. Some of the main features of these Reformed/Presbyterian sense making systems repetitively recur in the majority of Reformed experiential settings, communities and churches. The nine features or characteristics of a Reformed-Presbyterian ethos are the following: the well known soft duality of special and general; the social attitude of accepting every phenomenon and immediately start to criticize it; the tendency of pilgrimage through life; the idea of the extra-calvinisticum; the dual idea of special and general determination, that is the doctrine of election and the doctrine of providence and its strong encapsulation by a very strong theology of covenantal duality; the idea that a Reformed community or church is always in the process of reformation (ecclesia reformanda semper reformata); the doctrine of the dispensation of the gifts of the Spirit; the idea of a presbyter system and the democratic legacy that flows from it; and the regulative principle of the Church or the Kingdom of God? In chapter three the black-African-Zambian-Reformed-Presbyterian heritage is discussed in terms of the nine features discussed in chapter two. The idea in this chapter is to acknowledge the fact that an interchange, exchange and mixed appropriation between Reformed/Presbyterian contextual settings has taken and is taking place and that a Reformed/Presbyterian ethos is already incorporated and accommodated within the African milieu and experience. Our task in this chapter is to deal with the African reflections on faith and theology looking for black African similarities with the nine main features that we have detected as determinative of a Reformed/Presbyterian ethos. The predicament of non-African (European Western, Eastern and others) and Bantu-speaking black African experience manifests their differences in the realness and concreteness of their God-life-world views. Generally speaking, one of the main differences in the experience of faith and theology in the European Western and Black African Southern hemisphere contexts amount to the difference between reflective thinking experience as typically European Western and action directed reflective experience as the main emphasis of Black African experience. This entails that we must identify the foremost traits of European Western Reformed-Presbyterian theology and compare and contrast these with Black African, specifically Zambian Reformed-Presbyterian experience. The comparison and contrasting of these two broad contexts, that is European Western Reformed and Zambian Reformed are caught up in the complexities of a to and fro networking of Reformed ideas, clues and cues all over the world. There is more than one view of faith and theology and more than one God-life-world view in both the European cum Western and African ways of life. The existence of various views of faith, theology and God, life and the world explains the co-existence of these views of faith and theology and God, life and world views amongst African Christians. Africans and African Christians are not only Bantuspeaking and black because even if we take our white African counterparts out of the equation about who and what an African is, the Moroccans, the Egyptians, Algerians, Felani Hausas, Wollofs and others would surely disclaim such a statement. In chapter four theology as a theory of faith is discussed as aware reflection of everyday experiences of faith and belief that is far more important than doctrinal ideas that hover abstractly in the minds of ministers, pastors and theologians and is thus not intrinsically part of people's day to day experiences of faith and belief. A few markers on the way to a theory of faith as a functional paradigm is discussed. In order to do this four things have been touched upon: Firstly themes are compared in the Christian theological and philosophical world from both Eurocentric as well as the Afrocentric worlds. Secondly, theology as theory of faith is discussed as a concrete enterprise of aware reflection in the midst of the experience of a faith community or a church. Thirdly, some issues are highlighted which are analysed and synthesised in an attempt to expand a Reformed ethos and agenda by using clues, cues and hues from both Eurocentric and Afrocentric experiences of faith, belief and trust as well as the written and oral theological and faith theoretical reflections of these experiences. Finally, an attempt is made to interweave theories of faith from both contextual worlds as a functional paradigm. The desire to know God, oneself and other human beings as well as the physical-organic environment in this life in tandem and coterminously has a great bearing as a black African contribution to the ongoing building of a holistic Reformed/Presbyterian ethos or sense making system. / Systematic Theology and Theological Ethics / M.Th. (Systematic 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)

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)

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