This dissertation analyzes the careers of three Afrikaner missionaries, David Bosch, Carel Boshoff, and Nico Smith, who gained international reputations for pioneering alternatives to the South African Nation Party’s (NP) policy of apartheid over the second half of the 20th century. Afrikaners looked to missionaries to be moral leaders on questions of race relations, and missionaries’ public theologies carried significant moral weight. While numerous historians have argued that from the 1930s through the 1950s Afrikaner missionaries played a key role in developing and promoting the moral basis of apartheid in South Africa, they have not, however, addressed how Afrikaner missionaries responded to the political, social, and moral failure of apartheid. By the 1970s, the dissonance between the ideal and the actual implementation of apartheid led Bosch, Smith, and Boshoff—by that time leading public theologians—to a crisis of confidence in the NP, and they began to endorse divergent moral visions for the country’s future. David Bosch and Nico Smith embraced racial unity while Carel Boshoff pursued ethnic separatism. By the mid-1970s, Bosch became a leading proponent of “reconciliation,” which gave Afrikaners new moral language for thinking about themselves as part of a non-racial society. By the mid-1980s, both Bosch and Smith were key leaders in ecumenical and interracial organizations that endorsed a negotiated end to apartheid. They helped to form a growing interracial solidarity of Christians that encouraged and facilitated the democratic transition of 1990/1994. Conservative theologians, like Boshoff, attempted to stem the popularity of reconciliation in Afrikaner political and civil organizations. He was unable to successfully coordinate efforts with other conservatives, and he was increasingly marginalized. Ultimately, Boshoff opted for negotiated ethnic separatism with the African National Congress. This study demonstrates that far from being monolithic, Afrikaner religiosity and racial morality were dynamic and contested. Secondly, it shows that a number of Afrikaner public theologians and moral leaders were actively involved in ending white minority rule in South Africa. Conversely, it also shows that conservative religious leaders were able to transform Afrikaner nationalism, thereby prolonging its influence into the 21st century.

Symphonic Prayers is a work for orchestra and soprano soloist in four movements. The work uses four poems from Rainer Maria Rilke's collection Das Stundenbuch (The Book of Hours), written between 1895 and 1903. Rilke was a Bohemian poet, mystic, traveler, and lover of art and nature. He narrates The Book of Hours through a fictional Russian monk who converses with God and reflects upon the nature of the world through the poetry. Rilke's poems delicately weave together the joys and struggles of a faith journey and of finding one's place in the world and in eternity. Equally striking is the beauty with which he utilizes the German language. There is an irresistible rhythm and nuance to his words. The four poems I chose each reflect a different category of prayer derived from the Christian faith tradition. A common prayer model utilized in the Protestant church is abbreviated by the acronym "ACTS," which stands for adoration, confession, thanksgiving and supplication. The ACTS prayers guide the worshipper through four methods of praying: expressing adoration for God, confessing sins and shortcomings, showing gratitude and thanksgiving, and asking for help for oneself and others. I modeled each movement of Symphonic Prayers after these categories and chose poems from Das Stundenbuch that mirrored the sentiments of each prayer. Adoration is a proclamation of faith, a statement of unrelenting praise and prayer. The narrator unapologetically declares that even if it begets arrogance, nothing will diminish his drive to reach out to God. Even through this bold statement, the poem maintains reverence and a sense of wonder toward its subject. Confession is a statement of the brokenness of the world, recounting how murder has ripped through God's call for us to love life, and how our attempts to atone for this brokenness fall short. Thanksgiving is a boisterous statement of praise to God. The speaker analogizes her praise to trumpet calls, her words to sweet wine, and her music to a northern spring day, each preparing the way for God. Supplication returns to the reverence of the first movement. The narrator contemplates her life that is ever circling around God. The accompanying monograph explains the ACTS prayers in the context of the Reformed Church of America, both historically and currently. It presents an analysis of the four Rilke poems selected to represent the ACTS prayers, including their narrative meaning, their relationship to Das Stundenbuch, their translations, and a close examination of their poetic features, such as prosody, meter, and rhyme. The discussion of the poems also required some background on Rilke's faith journey and artistic maturation. The monograph also addresses musical text setting in a broader sense by recounting some historical philosophies of textual and musical relationships and explaining where the composer's ideologies fall within the larger framework. Finally, it presents a musical analysis of Symphonic Prayers in relation to the text setting of the four poems, including an explanation of its harmonic structure, which is derived from Olivier Messiaen's modes of limited transposition. The compositional goal of Symphonic Prayers was to create a work that would honor the ACTS prayers through the elegant words of a mystic poet. The music reinforces the messages behind Rilke's honest conversations with God, and in doing so offers a new lens through which to experience the arc of the ACTS prayers. / Music Composition / Accompanied by one .pdf score: Symphonic Prayers for Orchestra and Soprano Soloist.

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)

This dissertation lays out some of the current attitudes and understandings in the Reformed Church in America in regards to the ministry of deliverance. The arguments laid out are supported by what is currently happening in deliverance ministry across the United States and in-depth interviews with Reformed Church in America pastors. Differences in how we understand the terminology involved in this ministry were also briefly looked at. Deliverance ministry within the Reformed church is hampered by issues of fear and uncertainty, lack of knowledge or understanding and issues of world view. Many RCA pastors are open to this ministry although very few have actually engaged in deliverance with a person. RCA pastors tend to lean more toward psychological answers than they do spiritual ones. / Thesis (M. Th. (Practical Theology))

In our time we, of course, face problems in Christian dogmatics within a different context from Calvin. let in the Reformed Churches we believe we would greatly impoverish ourselves if we departed from his locus or disregarded his seminal teaching. Thus, the underlying question of the thesis is: can Reformed theology go the same fundamental way as Calvin and yet go further, i.e., let Calvin's theology extend and make itself explicit in the face of our theological problems? We think so. We have chosen three areas in which to test this assertion, all of which are lively areas of discussion in modern theology: natural knowledge of God, history and ethics. In each of the respective chapters we try first to represent what Calvin said; then we suggest the problems these doctrines of Calvin present for modern (Reformed) theology. Finally, we let Calvin's doctrine of the Word extend and make explicit his statements in each of these areas; i.e., knowledge, history and ethics, in the face of the problems of today. In order to follow this procedure we set forth in the First Chapter the heart and norm for all of Calvin's theology, his doctrine of the Word, In sum, then, we let Calvin's doctrine of the Word clarify the Christological character of Calvin's doctrines of our knowledge of God, the Providence of God, the Law of God and the life of the Christian man in the face of contemporary theological discussion.

This dissertation lays out some of the current attitudes and understandings in the Reformed Church in America in regards to the ministry of deliverance. The arguments laid out are supported by what is currently happening in deliverance ministry across the United States and in-depth interviews with Reformed Church in America pastors. Differences in how we understand the terminology involved in this ministry were also briefly looked at. Deliverance ministry within the Reformed church is hampered by issues of fear and uncertainty, lack of knowledge or understanding and issues of world view. Many RCA pastors are open to this ministry although very few have actually engaged in deliverance with a person. RCA pastors tend to lean more toward psychological answers than they do spiritual ones. / Thesis (M. 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, 1973 / ENGLISH ABSTRACT: No abstract available / AFRIKAANSE OPSOMMING: Geen opsomming

Thesis (PhD)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: Agriculture is the main stay for Zambia‟s economic growth and for enhancing household food security. But small holder farmers living in rural areas of Zambia are not able to command food resources because of their low per capita productivity to grow and store food to provide for their families throughout the year. The two three months prior to harvest (January, February and March) are the period of sufficient national deprivation for many rural households in Zambia. This scenario has created a serious food insecurity problem among most households living in rural Zambia as they cannot afford descent meals a day. Maposa community is one of the communities that is food insecure due to a range of factors which include poor agriculture practice, lack of farm inputs and civic awareness on matters that affect their livelihood. The Reformed church in Zambia (RCZ) has been implementing a food security project in Maposa community on the Copperbelt of Zambia from 2007 to 2010 whose main objective of this project is to empower household farmers with agriculture skills so that they can be able to produce food on a more sustainable way to feed their families. This study therefore, offers an ecclesiological evaluation of the Maposa Food Security Project implemented. Ecclesiological evaluation in this case implies using the Biblical theological perspective to assess the tools RCZ used in this food security. In addition, it is important to note that Reformed Church in Zambia (RCZ) belongs to an ecumenical body called the Council of Churches in Zambia (CCZ). The Council of Churches in Zambia (CCZ) is an organ that unites all Christian Churches in Zambia and advocates on behalf of member churches all matters related to church registration and also provides guidelines to member churches how to implement community development programmes in line with the governments development plans on national building such as (5th National Development plan and vision 2030). Furthermore, Reformed church in Zambia (RCZ) and other CCZ member churches feed into the annual report of the Council of Churches in Zambia which meets once every year. Though this evaluation is focussed on the Maposa food security project implemented by Reformed Church in Zambia (RCZ), the Council of Churches in Zambia cannot be isolated since it is the mother body of all Christian Churches in operating in Zambia. The results of this research will be shared with both Reformed Church in Zambia (RCZ) and the Council of Churches in Zambia (CCZ). The researcher believes that the outcome of this research will help in improving the performance of both the Reformed Church in Zambia (RCZ) and the Council of Churches in Zambia (CCZ) as they participate in transformational development. This study therefore, investigated the following four areas of transformational development in the food security project: Participation: to assess whether the farmer beneficiaries in the project have been involved in the planning of the food security project, have identified their own priorities for the project or have used their own resources to exercise control over their own economic, social and cultural development. Capacity building: to assess how the food security project implemented by RCZ has strengthened the capacity of the local people. This includes the transfer of skills through training for purposes of equipping people to engage in their own development. Local resource mobilization: to assess the community‟s participation in the mobilization of their own resources in the project implementation. Sustainability: to assess the long term viability of this food security project beyond the support of the RCZ. This study is answering the research question, „How can the church and its context participate in a practical way in transforming communities where there is poverty and food deficit?‟ This research argues that if the church can effectively participate in transformational development through the promotion of sustainable agriculture and food production, the majority of the people living in the rural areas of Zambia can be economically empowered and become food secure all year round. Poverty in this rural area is as a result of inability of households to meet basic needs such as food, shelter and clothing. / AFRIKAANSE OPSOMMING: Landbou is die steunpilaar van Zambië se ekonomiese groei en die versterking van huishoudelike voedselsekerheid. Weens hul kleiner per kapita produktiwiteit is kleiner huur-boere in landelike gebiede egter nie in staat om voedselbronne in stand te hou nie, dit wil sê om genoeg kos vir ʼn jaar vir hul gesinne te produseer en stoor nie. Die twee of drie maande voor oestyd (Januarie, Februarie en Maart) is ʼn tydperk van tekort in baie landelike huishoudings in Zambië. Hierdie scenario het ʼn ernstige voeselsekerheidprobleem geskep vir die meeste gesinne in landelike Zambië, wat nie drie etes ʼn dag kan bekostig nie. Die Reformed Church in Zambia (RCZ) het daarom van 2007 tot 2010 ʼn voedselsekerheidprojek gevestig in Maposa-gemeenskap in die Koperbelt in Zambië met die doel om huishoudings met voedsekerheid te bemagtig deur die bevordering van goeie landbou-praktyke. Hierdie studie bied dus ʼn evaluering van Maposa Food Security Project wat deur die RCZ geïmplementeer is. Die RCZ is ʼn lid van die ekumeniese liggaam die Council of Churches in Zambia (CCZ). Die CCZ is ʼn liggaam wat alle Christelike kerk in Zambië verenig en namens kerklike lede kwessies oor kerk-registrasie verdedig en ook riglyne verskaf oor hoe kerklike lede gemeenskapsontwikkelingsprogramme moet implementeer wat belyn is met die regering se ontwikkelingsplanne vir nasionale bou (5th National Development Plan, Vision 2030). Die RCZ en ander CCZ lede het dus ook inspraak in die jaarverslag van die CCZ. Die doel van die studie is ʼn evaluering van die bydrae wat die RCZ gemaak het tot die aanspreek van die voedselsekerheidprobleem in landelike gemeenskappe as agent en katalisator van transformerende gemeenskapsontwikkeling. Die doel van die Maposa-projek is om huishoudelike voedselsekerheid te versterk by lede van die gemeenskap as ʼn maatreël tot ekonomiese bemagtiging. Die studie het die volgende areas van transformerende ontwikkeling in die voedselsekerheidprojek ondersoek. Deelname: om te assesseer of die boere-begunstigdes in die projek betrokke was by die beplanning van die voedselsekerheidprojek, hul eie prioriteite vir die projek geïdentifiseer het of hul eie bronne benut het om beheer uit te oefen oor hul eie ekonomiese, sosiale en kulturele ontwikkeling. Kapasiteitbou: om te assesseer hoe die voedselsekerheidprojek wat deur die RCZ geïmplementeer is, die kapasiteit van plaaslike mense versterk het. Dit sluit in die oordra van vaardighede deur opleiding met die doel om mense toe te rus om hulself te ontwikkel. Plaaslike bron-mobilisasie: om die gemeenskap se deelname in die mobilisasie van hul eie bronne in die projek se implementering te assesseer. Volhoubaarheid: om die langtermyn-volhoubaarheid van hierdie voedselsekerheid buiten die steun van die RCZ te assesseer. Die studie beantwoord die navorsingsvraag: „Hoe kan die kerk en die kerk se konteks prakties deelneem aan transformasie waar daar armoede en voedseltekort is?‟ Die navorsing betoog dat as die kerk effektief kan deelneem aan transformerende ontwikkeling deur die bevordering van volhoubare landbou en voedselproduksie, kan die meerderheid mense in die landelike gebiede in Zambië ekonomies bemagtig word en heeljaar voedselsekerheid geniet. Armoede in dié landelike gebied is die gevolg van ʼn onvermoë van huishoudings om te voorsien in basiese behoeftes soos kos, behuising en klerasie. Die navorsing-struktuur is: Hoofstuk 1 dien as ʼn inleiding tot die navorsingsproses. Dit bied ʼn padkaart waarvolgens die hele studie sistematies aangebied word. Dit is ʼn raamwerk vir transformerende gemeenskapsontwikkeling en noem maniere waarop teologie prakties aangewend kan word. Hoofstuk 2 gee ʼn oorsig van ʼn regverdige en volhoubare voedselsisteem. Daar word betoog dat, indien arm landelike gemeenskappe voedselsekerheid wil behaal, sal regerings en ander rolspelers betrokke moet raak by ontwikkelingsbeleide en programme om ʼn regverdige voedselstelsel te bevorder waar voedsel geredelik beskikbaar en vir almal toeganklik is. Verder word maniere bespreek om landbou te verbeter om voedselsekerheid te bereik in arm landelike gemeenskappe. ʼn Oorsig van die voedselsekerheidstelsel in Zambië word ook in dié hoofstuk gebied. Hoofstuk 3 bespreek landbou en voedselproduksie in Zambië. Die doel van die hoofstuk is om ʼn oorsig te gee van landbou in verhouding tot huishoudelike voedselsekerheid veral in die landelike gemeenskappe in Zambië, wat hoë vlakke van voedselonsekerheid ervaar. Hoofstuk 4 kyk na die Bybelse en teologiese perspektief van landbou en voedselproduksie. Dit bied ʼn oorsig van Bybelse lering oor landbou en voedselproduksie deur te kyk na landbou en voedselproduksie vanuit beide Ou Testamentiese en Nuwe Testamentiese perspektiewe. Die doel is om te ontdek hoe boerdery vanuit ʼn teologiese oogpunt op die huidige landboustelsel toegepas kan word om voedselproduksie te verhoog. Hoofstuk 5 bied ʼn teologiese ekklesiologiese raamwerk van voedselsekerheid soos gevind in Hoofstuk 4 om vir die RCZ en die CCZ riglyne te bied vir hul poging om betrokke te raak by transformerende gemeenskapsontwikkeling deur die voedselsekerheidprojek in Maposa-gemeenskap en elders. Hoofstuk 6 bied riglyne vir die bemagtiging van huishoudings deur voedselsekerheid: Lesse van Maposa-gemeenskap. Dié riglyne vorm die basis vir die implementering van ʼn ekklesiologie van voedselsekerheid deur die RCZ, die CCZ en Zambië in geheel. Hoofstuk 7 is ʼn opsomming van die navorsingswerk soos bespreek in Hoofstuk 2 tot 6.

Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: The Network for African Congregational Theology (NetACT) is a network of theological institutions of higher education in sub-Saharan Africa that are dogmatically Reformed by tradition. It was established that there is a need for more knowledge on the science of curriculum development and a need for an integrated value-driven curriculum framework that will have Reformed principles imbedded in it and that will be contextualised. Through questionnaires and curriculum development workshops, the situations at the different campuses of ten institutions were established. On the campuses of the NetACT institutions a positive learning environment prevails with enthusiastic lecturers and motivated students. The practical work of students in congregations is a high priority. On the other side of the coin, it was established that some key elements are missing – among them, a lack of integrated, value-driven, missional and contextualised curricula. Given the situation in sub-Saharan Africa, one should expect more emphasis on the prevailing poverty, on sensitive gender issues and on youth and children work, to mention a few. Libraries are ill stocked and research by lecturers and the publishing of articles are nearly non-existent. This dissertation addresses these needs by proposing a Reformational, missional and contextualised curriculum framework with as its main aim the development of mature students who will deliver academic work of the highest order. In Chapter 3, the need for an integrated worldview is argued for with Reformed principles such as Christ’s sovereignty in every sphere of life – no dualism between a so-called sacred and profane world should exist. In Chapter 4, an appeal is made to NetACT institutions to be missional by nature and to have a curriculum evaluation to see whether all the subjects have a missional focus. Contextualisation is the theme of Chapter 5 and, among others, a plea is made for curricula to portray true African reconciliation spirituality where worship, anti-racism and anti-tribalism should be an integral part of the official and hidden curricula. Based on these building blocks, a Reformational, African and contextual framework is presented in Chapter 6 with the help of a Transformative Circle that starts with listening to the narratives of the students and ends with a transformative action phase where educational principles are applied. The recommendations in Chapter 7 include the forming of quality control committees, the initiation of workshops on the facilitating process of curriculum design and implementation, the need to be accredited with ACTEA and the considering of the forming of institutes of Christian Higher Education. / AFRIKAANSE OPSOMMING: Die Network for African Congregational Theology (NetACT) is 'n netwerk van hoër onderwys teologiese instellings van Gereformeerde oorsprong in sub-Sahara Afrika. Daar is vasgestel dat daar 'n behoefte bestaan by die NetACT instellings aan meer kennis oor die wetenskap van kurrikulumontwikkeling asook 'n behoefte aan 'n geïntegreerde, waardegedrewe kurrikulumraamwerk wat gebou is op Gereformeerde waardes en wat terselfdertyd ook gekontekstualiseerd is. Deur middel van vraelyste en kurrikulumontwikkeling werkswinkels, is die situasie by die verskillende kampusse van tien teologiese instellings bepaal. Op die kampusse van die NetACT instellings heers daar in die algemeen 'n positiewe leeromgewing met entoesiastiese dosente en gemotiveerde studente. Die praktiese werk van studente in gemeentes is 'n hoë prioriteit. Aan die ander kant is vasgestel dat belangrike elemente ontbreek: onder andere 'n gebrek aan geïntegreerde, waardegedrewe, missionale en gekontekstualiseerde kurrikulums. Gegewe die situasie in sub-Sahara Afrika, sou mens meer klem by die NetACT skole verwag het om sake soos die heersende armoede, sensitiewe geslagskwessies en die opvoeding van kinders en die jeug, om maar 'n paar te noem, aan te spreek. Biblioteke het baie gebrekkige voorraad en navorsing deur dosente en die publikasie van artikels bestaan bykans nie. Hierdie verhandeling fokus op hierdie behoeftes en spreek dit aan deur die stel van 'n Reformatoriese, missionale en gekontekstualiseerde kurrikulumraamwerk. Die raamwerk het as hoofdoel die ontwikkeling van geestelike volwassenheid by studente wat akademiese werk van die hoogste standaard sal lewer. In Hoofstuk 3 word die behoefte aan 'n geïntegreerde wêreldbeeld beredeneer met die Gereformeerde beginsel van Christus se soewereiniteit in elke sfeer van die lewe, as ʼn belangrike wegspringpunt. Een gevolgtrekking wat hieruit gemaak kan word, is dat daar geen dualisme behoort te bestaan tussen 'n sogenaamde “heilige” en “profane” wêreld nie. In Hoofstuk 4 word 'n beroep op NetACT instellings gedoen om missionaal van huis uit te wees en om te kontroleer of al die vakke 'n missionêre gerigtheid het. Kontekstualisering is die tema van Hoofstuk 5 en, onder andere, word 'n pleidooi gelewer vir kurrikulums met ʼn ware Afrika versoening spiritualiteit waar aanbidding, anti-rassisme en anti-stamgebondenheid 'n integrale deel van die amptelike en verborge kurrikulums behoort te vorm. Gebaseer op hierdie boustene, word 'n Reformatoriese Afrika en missionale raamwerk voorgestel met die hulp van 'n Transformerende Sirkel wat begin met die luister na die verhale van die studente en eindig met 'n transformerende aksie fase waar opvoedkundige beginsels, soos veral in Hoofstuk 6 beredeneer, prakties toegepas word. Die aanbevelings in Hoofstuk 7 sluit in die vorming van gehaltebeheerkomitees, die inisiëring van werkswinkels oor die fasilitering van kurrikulumontwerp en -implementering, akkreditasie by ACTEA en die oorweging van die vorming van inrigtings vir Christelike Hoër Onderwys.