No description available.

Thesis (M.A.R.)--Cincinnati Christian University, 2009. / Includes abstract and vita. Bibliography: l. 101-104.

The aims underlying- this study are basically an attempt to provide possible answers to the following two questions: *Why should the form of sermons contribute to communicate the embedded message effectively? * In which way can a preacher structure and adapt the form of sermons in order to communicate effectively to a contemporary congregation? In order to reach these aims a selection of sermons and the way in which they communicate an underlying message are investigated. This approach is used to disclose possible basis-theoretical elements that have been applied in Scripture and in the history of preaching. Certain aspects of effective communication are also analysed and explained in order to extract metatheoretical elements that can be applied to the form of sermons. Finally, certain conclusions are deduced after these elements have been scrutinised. Basis-theoretically, the research undertaken has revealed the following guidelines: * Literary forms and rhetorical devices in the Bible contribute to effective communication. A preacher should thus pay attention to, on the one hand, literary forms applied in the Bible and, on the other hand, the dynamics of communication in the process of exegesis. * To communicate effectively in a sermon a preacher should consider the flow, the movement and links in the construction of sermons, as opposed to fixed categorical statements forced onto the text. Further conditions for communication in a sermon include inter alia the following: the unity of the line of thought within the sermon, and also the utilisation of imaginative portrayal, narrative style and metaphorical language. * The form of a sermon has the inherent communicative ability to provide a link between preacher and listener, incite the interest and attention of listeners, and span a bridge between problem statement and a possible solution. * A preacher should find fulfilment in the careful arranging of words and images as they eventually contribute to create an environment in which faith can develop and grow. A preacher should thus apply the narrative as well as the communicative value and function of images, metaphors, illustrations and examples. In this study the necessity of understanding the communication process between preacher and congregation is highlighted on metatheoretical level, and ways of communicating these aspects effectively are also indicated. Guidelines that have been extracted as a result of the research undertaken include the following: * The form of sermons should be shaped by and also reflect the form of the biblical text. The biblical text should not merely yield the ideas and structure for the sermon, but the literary form of the biblical text should also co-determine the form and structuring of the sermon. In order to enhance effective communication a preacher could make use of inter alia the following: a congregation-centred sermon form, an induction-centred sermon form, and a narrative-centred sermon form. Sermon form should be structured, not only according to the line of thought and the movement and links in the biblical text itself, but also by analysing the nature and needs of a contemporary audience. / Thesis (Ph.D. (Practical Theology))--North-West University, Potchefstroom Campus, 2004.

The aims underlying- this study are basically an attempt to provide possible answers to the following two questions: *Why should the form of sermons contribute to communicate the embedded message effectively? * In which way can a preacher structure and adapt the form of sermons in order to communicate effectively to a contemporary congregation? In order to reach these aims a selection of sermons and the way in which they communicate an underlying message are investigated. This approach is used to disclose possible basis-theoretical elements that have been applied in Scripture and in the history of preaching. Certain aspects of effective communication are also analysed and explained in order to extract metatheoretical elements that can be applied to the form of sermons. Finally, certain conclusions are deduced after these elements have been scrutinised. Basis-theoretically, the research undertaken has revealed the following guidelines: * Literary forms and rhetorical devices in the Bible contribute to effective communication. A preacher should thus pay attention to, on the one hand, literary forms applied in the Bible and, on the other hand, the dynamics of communication in the process of exegesis. * To communicate effectively in a sermon a preacher should consider the flow, the movement and links in the construction of sermons, as opposed to fixed categorical statements forced onto the text. Further conditions for communication in a sermon include inter alia the following: the unity of the line of thought within the sermon, and also the utilisation of imaginative portrayal, narrative style and metaphorical language. * The form of a sermon has the inherent communicative ability to provide a link between preacher and listener, incite the interest and attention of listeners, and span a bridge between problem statement and a possible solution. * A preacher should find fulfilment in the careful arranging of words and images as they eventually contribute to create an environment in which faith can develop and grow. A preacher should thus apply the narrative as well as the communicative value and function of images, metaphors, illustrations and examples. In this study the necessity of understanding the communication process between preacher and congregation is highlighted on metatheoretical level, and ways of communicating these aspects effectively are also indicated. Guidelines that have been extracted as a result of the research undertaken include the following: * The form of sermons should be shaped by and also reflect the form of the biblical text. The biblical text should not merely yield the ideas and structure for the sermon, but the literary form of the biblical text should also co-determine the form and structuring of the sermon. In order to enhance effective communication a preacher could make use of inter alia the following: a congregation-centred sermon form, an induction-centred sermon form, and a narrative-centred sermon form. Sermon form should be structured, not only according to the line of thought and the movement and links in the biblical text itself, but also by analysing the nature and needs of a contemporary audience. / Thesis (Ph.D. (Practical Theology))--North-West University, Potchefstroom Campus, 2004.

No description available.

Prosperity theology is a variegated movement that overlaps both the Charismatic and non-Charismatic spectrums. This theology certainly has a Charismatic flavouring, but it is by no means limited to Pentecostalism. The prosperity message is being preached world-wide on TBN Television, radio and printed media. This gospel focuses on human potential for successful living, emphasizing health and wealth. There is a clear shift notable from theocentric providence to anthropocentric prosperity in the theology. The advocates which claim that it is God’s will for every believer to be prosperous are: Oral Roberts, evangelist, radio and TV personality in Tulsa, Oklahoma; the late Kenneth Hagin (1917-2003), pastor of the Rhema Bible Church in Tulsa, Oklahoma and founder of Rhema Bible Training Center; Kenneth and Gloria Copeland, founders of Kenneth Copeland Ministries in Fort Worth, Texas; Joel Osteen, pastor of the Lakewood Church, Houston, Texas and Jerry Savelle, evangelist and associate of Kenneth Copeland. The major emphasis of the prosperity movement is: “how to be healthy and wealthy”. According to the “health and wealth gospel” it is never God’s will for anyone to be sick. Roberts explains that God wants every believer to be healthy. He says that God wants not only to heal every believers body, but also wants him to live in a state of physical health (1960:8). Sarles notes that the provision of healing, according to the prosperity gospel, “…is found in the Atonement” (1986:331). A trilogy of Scripture is used to support this notion. The first is Isaiah 53:4-5. The interpretation of this passage is that through the cross of Christ, healing is as readily available as forgiveness of sin. Matthew 8:16-17 is a confirmation of Jesus’ healing ministry as fulfilling what Isaiah prophesied in Isaiah 53:4. Hagin explains: “Matthew says he is quoting Isaiah. If you check the reference, you will find he is quoting Isaiah 53:4. I like to say it this way: Jesus took my infirmities and bore my sicknesses” (1979:8). The conclusion is drawn that since Jesus healed all who came to him in his day, he still does the same today. Hagin confirms this notion: “It is God’s will to heal you, because healing is in His redemptive plan” (1979:7). The third reference of Scripture is 1 Peter 2:24. Hagin elaborates as follows: “Thus, Isaiah, Matthew, and Peter – three witnesses – tell us that not only did Jesus shed His blood for the remission of our sins, but with His stripes we are healed” (1979:8). The possession of healing according to these advocates is through the exercise of faith. Mark 11:23–24 is the backbone of these advocates to support their view on faith. By interpreting these verses literally faith then is defined as speaking or confessing something with authority in the full expectation that what is spoken by the believer will happen. Hagin (1978:21) says the following on Mark 11:24: “Jesus said it – and what He said is so! I believe it. If I believe it – then I’ll have it”. With this kind of exegesis certain phrases like “name it and claim it” and “believe and receive” made their way into the prosperity movement. In the case of sickness the believer would normally be motivated to talk to the disease with authority. Saying would be the command to be healed while confessing the healing is to receive the promise of the healing. According to the prosperity theology, the purpose of wealth is philanthropic. Sarles explains that each believer is to give of his material benefits to help meet the needs of those in need (1986:333). According to Copeland is genuine prosperity the ability to use God’s power to meet the needs of man in any area of life (1974:26). When the believer “gives” to others as an act of obedience and faith, more will be given by God in return. This will start a prosperity cycle, in which one gives and receives more in return and allowing him to give even more. Copeland explains this cycle: “The more you give, the more you will get; the more you get, the more you will have to give” (1974:34). Scriptures are cited in support of the law of compensation, known also as the law a “sowing and reaping”. Old Testament Scriptures cited by these advocates are normally Joshua 1:8; Psalm 91:14–16 and Nehemiah 2:20. New Testament Scriptures are John 10:10; Matthew 7:7–8 and John 16:23. The most prominent New Testament verse on the subject is 3 John 2. Roberts says the following on 3 John 2: “Jesus Christ did not come with a life-shortening suggestion but with a life-saving power. His highest wish is for us to prosper materially and have physical health equal to his peace and power in our soul” (1957:15). Sarles rightly notes that the promise of wealth, the fundamental principle for the prosperity movement, is clearly seen in several Scripture passages interpreted from a prosperity vantage point (1986:333). The provision of wealth as God’s will for all believers’ centres on the application of the Abrahamic Covenant. Hagin explains it as follows: “When the Lord God appeared to Abram, what He actually said in Hebrew was, “I am El Shaddai …” El Shaddai is one of seven covenant names through which God revealed Himself to Israel. In Hebrew, El Shaddai means “the All-Sufficient One” or “the God who is more than enough” (1980:1). Prosperity teachers conclude that the personal blessings God bestowed on Abraham by the covenant he made with him are extrapolated as benefits for all believers today. Justification for applying Abraham’s promised prosperity to believers today is sought in Galatians 3:14. God’s blessings bestowed on the believer today include physical, material and financial provisions according to the prosperity message. For the believer to achieve these blessings he needs to turn a few “keys”. The first key is to know the “Word”. The emphasis on knowing the Word, especially concerning prosperity is of utmost importance. Copeland explains in his book The Laws of Prosperity that the believer who is unaware that prosperity is his is like the passenger on a cruise ship who ate only cheese and crackers because he did not know that meals were included in the price of the ticket (1974:41). “Obedience” is the second key to becoming prosperous. Strite explain: “An essential key to financial success is obedience to what God is saying to you. In fact, it’s the only way to success. This pattern is consistent throughout the Bible. Obedience puts you in a place for God’s provision” (2000:66). The third key is “faith”. Faith is exercised in the same way as in achieving health. Just as it is God’s will for no one to be sick, it is also His will for no one to live in poverty. Wealth and riches are available to all believers. All that the believer has to do is to “demand” what he wants. The prosperity message in our time and age is very strong and is being preached worldwide through television, radio and print media. It comes from a certain group within the church with a simple message – God wants everyone to be prosperous. If you are not blessed materially there is something wrong with your faith. The researcher is convinced that prosperity theology in some circles today can do more harm than good to the believers. To the researcher, the central issue of the prosperity message is that God becomes the servant to man. The prosperity message treats God as a tool which can be used to reach certain financial goals. The whole message is man-centred and not God-centred. Believers are considered to be “God-like creatures”. Believers become super beings because of the indwelling of the Spirit. This research deals with the legitimacy of the so-called prosperity theology. The exegetical methods used by these advocates, as well as their theology and ethics will be critically evaluated. The researcher is convinced that through this research a balanced Biblical view can be presented on “money” and “material blessings”. / Prof. J. A. du Rand

D. Litt. et. Phil / The purpose of this research was to answer the following question: The funding of the church according to the book of Acts: Socialistic or capitalistic? Can this model of giving be developed and defended that promotes and integrates the believer and his material possessions while at the same time respecting the believer as an autonomous agent, who, as such, may be led by the Holy Spirit to give up all his possessions in support of the work of the Lord? In order to answer the research question a discourse analysis of selected verses in the Sermon on the Mount (SM) regarding possessions is undertaken as well as an analysis of verses selected from the book of Acts regarding money and possessions. The ethical guidelines as presented in the SM, can serve as a guideline for each believer as the SM presents God’s standard in a practical manner. Due to the social environment during the first century A.D., which could have had an influence on the manner in which the early believers used their material possessions to support the work of the Lord, a social scientific investigation of the first century A.D. is undertaken. The introduction to the research as well as an Old Testament (OT) background regarding the role possessions played in worshiping the deity is presented in the opening chapters. The conclusion reached was that money and possessions have always played a vital role in the relationship between the believer and the deity. It was also established that specific laws concerning “giving” developed over a period during OT times, which was meticulously followed by Israel. The New Testament (NT), however, takes on a new direction when it comes to giving, and this new standard of giving is investigated against the backdrop of the social and religious environment of the first century A.D. The question as proposed in the study is answered in chapter 5. Guidelines regarding “giving” are submitted in which I hope would free many believers from the legalism clearly evident in many teachings. Chapter 6 contains a critical evaluation of the two “giving” philosophies, presented by scholars. This study xiv reveals that much of what is being taught and practised among believers today with regard to giving to God, is based on the prescriptive patterns of the OT examples of giving. Most of these models or theories fail to provide specific guidelines for the believer to make the crucial distinction between autonomous choices and choices dictated by the Holy Spirit. Chapter 7 concludes with a synthesis of the entire study.

This research, with its focus on liturgy as a field inside practical theology, investigates the role of encounters during the Sunday sermon as well as the sermon of our daily lives. Three encounters are identified and studied. Firstly, the personal encounter between the individual and God. Secondly, encounters between people (where individuals share in each others stories and realities). Thirdly, encounters with the world and society (the missional encounters with the world in need). This research aims to study the impact of these encounters upon Christian identity and the subsequent way of life. The starting point for this research comes from the conviction that liturgy and life are deeply related to one another and that these encounters will therefore not only help maintain church members, but also shape their lives within a unique South African society which is in a continuous transitional phase. These encounters are not only necessary, but also needed to facilitate possibilities for new life realities, which in turn will help shape individual, congregational and societal lives. The research also includes emperical research where the experiences (with regards to the identified encounters) of church members after a traditional sermon, as well as the impact (or lack thereof) on their lives are observed. The findings serves as a valuable resource in determining the possible impact of encounters during the sermon, with the goal of maximising the life-changing potential of church sermons. / Die navorsing wil vanuit 'n studie van liturgie as veld binne die Praktiese Teologie die rol van ontmoetings binne die erediens en daaglikse kerkwees verken. Die navorsing fokus op drie ontmoetings: Eerstens, die ontmoeting tussen God en mens. Tweedens, ontmoetings met mekaar (waar lidmate deel word van mekaar se stories en lewenswerklikhede). Derdens, ontmoetings met die samelewing (die missionale gerigtheid van ons gemeentewees, waar lidmate in aanraking gebring word met die nood in 'n stukkende wêreld en hulle gestuurdheid daarheen besef). Die navorsing ondersoek die impak van hierdie ontmoetings op Christelike identiteit en gepaardgaande lewenswyse. Daar gaan vanuit die oortuiging te werk dat liturgie en lewe ten nouste verbonde is en die voorgestelde ontmoetings uiteindelik nie alleen lidmate wil behou nie, maar hulle leefstyl in Suid-Afrika wil vorm binne 'n voortgaande oorgangsproses. Dit is vanuit hierdie ontmoetings dat nuwe lewenswerklikhede moontlik word wat 'n impak op die individu, gemeente en samelewing kan maak. Die studie sluit empiriese navorsing, waar die eredienservarings (ten opsigte van die fokus- ontmoetings) van lidmate vanuit 'n gemeente in die noorde van Pretoria, na afloop van die gemeente se primêre erediens en die impak daarvan op hul identiteit en lewe verken word, in. Met hierdie empiriese navorsing as hulpmiddel, verken die navorsing die belangrikheid van hierdie ontmoetings binne die erediens, met die doel om die lewensimpakterende potensiaal van die erediens en ons daaglikse kerkwees tot sy volle reg te laat kom. / Dissertation (MTh)--University of Pretoria, 2016. / Practical Theology / MTh / Unrestricted

The primary aim of this study is to attempt to provide a means of restoring evangelical preaching in Xhosa churches. I will attempt to answer the question, How can the evangelical preaching be restored in Xhosa churches in the Western Cape? From personal observation, it is clear that in contemporary Xhosa evangelicalism, preaching is totally misunderstood. To put more bluntly, there are no clear criteria from biblical theology for preaching in Xhosa churches. Indeed so much is happening in the name of preaching that offers no substance whatsoever. In the first two chapter’s of this study, the focus is on the problem that the Xhosa church is experiencing and how preaching is understood and practiced in this community. Chapter three examines the causes of the problem and how to deal with those causes. On a practical note, it is shown that sermon analyses are inevitable for further consideration of the problem. Moreover, the chapter examines various attempts that have been made in response to the problem. In Chapter four, an investigation of the views of biblical theology on the subject of preaching is carried out. The chapter dwells into what the Bible offers on the subject of preaching and this is meant to serve as a foundation for the restoration of evangelical preaching in Xhosa churches. In the light of Chapter four, Chapter five argues for expository preaching as a possible means of responding to the crisis which the Xhosa church is experiencing. At the same time chapter five seek to state the case for expository preaching. Finally, Chapter Six provides the most effective material for Xhosa preachers in the process of exploring and constructing expository sermons. / Dissertation (MA(Theol))--University of Pretoria, 2009. / Practical Theology / unrestricted

This research presents a systematic and iterative procedure, as well as theoretical study, on expository sermon construction. The basic approach to sermon design involves the treatment of this subject matter as a design problem, utilizing advanced methodology in engineering design. This includes the modeling technique, the flow-chart method, and the optimization theory. In addition, we use heuristics as the search engine for seeking intelligent and efficient optimum design solutions. The heuristics can best be compared to the "artificial intelligence" or the "wisdom bank," involving six sources of wisdom; these include: talents, gifts, creativity, knowledge, experience and spiritual insights. The results represented in this thesis are believed to have demonstrated original findings in the following areas. First, the subject matter is found to be of a design nature, sharing the common characteristics of a general class of the design discipline, namely, having a 3-stage iterative procedure of the ABA' model. Secondly, a mathematical as well as physical model of the sermon design problem is developed in this study, using both homiletic and hermeneutic principles. The human body is used as the physical model, making it possible for simple visualization of the sermon structure and for performance evaluation. A mathematical model is found to be the "Heuristic Combinatorial Optimization Problem" and consists of eight design variables. Although it is not yet possible to develop a computer-aided protocol to seek solutions, an alternative approach called the "Web-Chart Method" can potentially be adaptable to an interactive computer system in the future. It serves as a two-dimensional "design chart" on paper, in which iterative procedures can be performed manually. The advantage is that the designer can direct his or her heuristic search for optimum solutions with the help of a number of design tools, including the "Insight-Recording Sheet" and the "Analogical Analysis Chart." With these tools, the designer has, at his or her disposal, the ability to search for solutions in sermon design, while still maintaining a global view with all the design variables controlled for. In this research, the principles of combinatorial heuristics applicable to the field of optimum design of expository sermons have been described. They are based on heuristic combinatorial optimization methods in the engineering design field with refinements geared to the homiletic as well as hermeneutic nature of the problem. The approaches represented here would allow a designer to utilize resources that are not otherwise available and/or are not easily manageable. With these research results, one would be able to design sermons innovatively and optimally in a systematic and heuristic-guided manner. Further extension of this work would lead to a new field of research and development in the computer-aided design of expository sermons. Key words: preaching; homiletics; expository preaching; design for preaching; sermon construction; computer-aided sermon design; sermon design optimization; heuristic sermon design; heuristic sermon optimization; heuristic combinatorial optimization. / Practical Theology / D. Th.(Practical Theology)