Thesis (D. Min.)--Catholic Theological Union at Chicago, 2007. / Abstract and vita. Includes bibliographical references (leaves 162-170).

Thesis (D.W.S.)--Robert E. Webber Institute for Worship Studies, 2007. / Abstract. Includes bibliographical references (leaves 340-355).

Applied research project (D. Min.)--School of Theology and Missions, Oral Roberts University, 2004. / Includes abstract and vita. Includes bibliographical references (leaves 156-160).

Applied research project (D. Min.)--School of Theology and Missions, Oral Roberts University, 2004. / Includes abstract and vita. Translated from Korean. Includes bibliographical references (leaves 197-202).

Thesis (D. Min.)--Catholic Theological Union at Chicago, 2003. / Vita. Includes abstract. Includes bibliographical references (leaves 211-223).

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This dissertation examines the spiritual growth of individuals: what growth is; why growth is necessary; and how it can be nurtured. An individual's spiritual growth needs to happen in relationship with others, so that Christ's commandments to love God and neighbour are fulfilled. Thus the dynamics, goals and effects of community life are examined. Spiritual growth and community raises implications for the Christian Church. These are examined, in particular the need for transformed leadership and models of ministry, transforming communities that will enable the church to fulfil its mission to the world. / Christian Spirituality, Church History and Missiology / M.Th. (Christian Spirituality)

Thesis (DTh (Practical Theology and Missiology))--Stellenbosch University, 2008. / The focus of the research is the problem that congregations experience in ministry when they are trying to integrate children and adults in inclusive intergenerational spaces in such a way that it will enable children and adults to serve God together and grow together spiritually. The research may be described as a quest for a theology and a church that truly invite and welcome children into their midst, and care for the children’s total humanness. As an exploratory study the research aims to contribute to the development of knowledge in respect of the theological foundation of a ministry in which adults accept the challenge of growing spiritually together with their children. The research was embarked upon from the perspective of Child Theology and a practical-theological ecclesiology. As a theology-from-below, Child Theology is a contextual theology and as such an inductive methodology was followed in the research. The first phase of the research examined the social and ecclesiastical context in which children grow up during the beginning of the 21st century. The social analysis revealed that children grow up in a global network society, characterized by fragmentation in different generations and developmental groups, an excessive emphasis on individualistic self-fulfilment, the disintegration of family life, the social exclusion and marginalization of children, and the search for identity. The ecclesiastical analysis has revealed that, from various quarters, a demand has arisen for greater theological contemplation about, and a new approach to, children’s ministry. The second phase of the research examined the diverse Biblical testimony concerning children, God, and the faith communities’ involvement with children. A number of Biblical theological perspectives in respect of children and the ministry to them have come to the fore, and were formulated. Beside all the other perspectives that have come to the fore, it became clear that, for the 21st century, the church and theology should reinterpret especially the radicalism of the testimony about Jesus’ interaction with children in the Gospel of Matthew. In the final phase, the hermeneutical process was continued in a sensitive correlative dialogue between the Word and the world in order to find basic-theoretical pointers for a discourse regarding the design of a practice theory for a ministry that can integrate children and adults in congregational life. These pointers are expressed as six lenses, while the parameters for a practice theory are shown. Enacting this practice theory demands more than a few superficial adaptations in the ministry of congregations. It demands, under the guidance of the Word and Spirit, that congregations rediscover their kenosis identity as God’s communities in which all have been transformed and have become like little children. God’s missional and community-founding identity will be reflected by the identification of values that can guide them in the realization of this kenosis identity in their ministry to, with, by and for children. Thus, this research generates the following condensed hypothesis: The ministry with children in and through the congregation as intergenerational space, can be a corrective of the disintegration of family life, the fragmentation of society in different generations and developmental groups, the excessive emphasis on individualistic self-fulfilment and the social exclusion and marginalization of children if, in the development of an effective ministry with children, the focus is on the rediscovery and realization of identity as a reflection of God’s missional and community-building identity.

Thesis (DTh)--University of Stellenbosch, 1998. / ENGLISH ABSTRACT: This study is concerned with integrated spirituality. Spirituality is understood as a life orientation that presents itself both in worship and in a re-ordering of the elements of a person's life to a growing correspondence with the reality presented in worship. It finds expression in a web of relationships between God, the particular individual, the other and creation. Integrated spirituality is spirituality that is equally serious about God and our life in the material world, and it refuses to separate these two passions. God is the constitutive reality of Christian spirituality. He is the source of perspective and energy for Christian spirituality. However, the shape of spirituality is co-determined by factors from material existence, such as context, confessional tradition, narratives (both personal narratives and narratives of one's community) and the personal make-up of an individual. Any congregational strategy that aims at facilitating integrated spirituality, needs to incorporate both these aspects of spirituality. Nonetheless, it will have to give priority to the focus on God, but in such a way that the focus on material life retains full attention. The spirituality that we encounter in the Psalter is a clear example of integrated spirituality. Both the subject-matter and the editorial structure of the Psalter exhibit a passion for God and full attention to the concrete realities of daily life. As such, they present us with a valuable tool for facilitating integrated spirituality. We contend that the strategy of using the Psalms as prayers in congregations will have a distinct impact on the kind of spirituality that will evolve in these congregations. The Psalms can be used as prayers in liturgical and pastoral contexts, as well as in the private devotions of members of congregations. Praying the Psalms in these contexts will lead to integrated spirituality. However, this will depend on a number of prerequisites: The Psalms should be prayed from a proper understanding of their meaning and inner dynamics. Additionally, the whole spectrum of meaning found in the Psalms should become part of the prayer life of a congregation. If a congregation attains this, the result will be growth in integrated spirituality. Our exploration into the dynamics of spirituality as well as our overview of the Psalter's dual focus on God and life in the material world, forms the basis for this conviction. / AFRIKAANSE OPSOMMING: Hierdie navorsing handel oor geintegreerde spiritualiteit. Spiritualiteit word verstaan as 'n lewensorientasie wat uitdrukking vind in beide aanbidding en in die herrangskikking van die elemente van 'n persoon se lewe tot 'n groeiende ooreenkoms met die werklikheid wat in aanbidding voorgehou word. Dit kom tot uitdrukking in 'n web van verhoudinge tussen God, die betrokke individu, die ander en die skepping. Geintegreerde spiritualiteit is spiritualiteit met ewe veel erns oor God en oor die lewe in die materiele wereld, en wat weier om hierdie twee belange te skei. God is die grondliggende werklikheid van Christelike spiritualiteit. Hy is die bron van perspektief en energie vir Christelike spiritualiteit. Die gestalte van spiritualiteit word egter medebepaal deur faktore uit die materiele lewe, soos konteks, konfessionele tradisie, narratiewe (beide persoonlike narratiewe en die narratiewe van iemand se gemeenskap) en die persoonlikheidstruktuur van 'n individu. Enige gemeentelike strategie wat geintegreerde spiritualiteit wil fasiliteer, moet beide hierdie aspekte van spiritualiteit insluit. Dit sal egter aan die fokus op God prioriteit moet gee, maar op so 'n wyse dat die fokus op die konkrete aardse lewe volle aandag bly geniet. Die spiritualiteit wat ons in die Psalms aantref, is 'n duidelike voorbeeld van geintegreerde spiritualiteit. Beide die inhoud en die redaksionele struktuur van die Psalms vertoon 'n passie vir God en 'n totale ingesteldheid op die konkrete werklikhede van die alledaagse lewe. As sodanig bied hulle vir ons 'n waardevolle instrument waarmee ons geintegreerde spiritualiteit kan fasiliteer. Ons voer aan dat die strategie om die Psalms as gebede in gemeentes te gebruik 'n merkbare impak sal he op die tipe spiritualiteit wat in hierdie gemeentes sal groei. Die Psalms kan gebruik word as gebede in liturgiese en pastorale kontekste, en ook in die persoonlike gebedstye van gemeentelede. Die bid van die Psalms in hierdie kontekste sal lei tot geintegreerde spiritualiteit. Dit sal egter van 'n aantal vereistes afhang: Die Psalms moet gebid word vanuit 'n behoorlike begrip vir hulle betekenis en innerlike dinamika. Verder moet die hele betekenisspektrum van die Psalms deel word van die gebedslewe van die gemeente. As'n gemeente hieraan voldoen, sal daar groei in geintegreerde spiritualiteit wees. Die grondslag van hierdie oortuiging word gevorm deur ons verkenning van die dinamika van spiritualiteit, sowel as ons oorsig oor die Psalms se dubbele fokus op God en lewe in die materiele wereld.

Thesis (DTh)--University of Stellenbosch, 1995. / ENGLISH ABSTRACT: A number of theories aimed at more effective ways of religious education have seen the light in recent years. They are all characterized by a holistic approach which emphasises the fact that we should try to utilise more than just the cognitive and verbal potential of man. This study does not merely accept this view but would also like to go further and look for practical means to implement these ideas. The central hypothesis of the study is that symbols and rituals are eminently suitable instruments if one opts for a holistic approach towards religious education. Various shifts which have recently occurred in modern society are highlighted in the study. These include a new outlook on life, new behavioural patterns, new ways of communication and new theories on communication. The complexity of our society is described because it has a major influence on the functioning of symbols and rituals. Secondly, symbols and rituals are defined and their functioning is described. Issues like the interplay between symbol and ritual and society, the way in which order and identity are given to society by symbols and rituals, the way in which symbols and rituals communicate without the use of a multitude of words, the pastoral function that symbols and rituals can fulfil and the gradual disappearance of symbols and rituals from our society are discussed. Attention is also paid to the concepts "liminality" and "commullitas", as described by the anthropologist Victor Turner. These two concepts are central to the understanding of the way in which rituals function. Thirdly, symbols and rituals are viewed from a Biblical and theological angle. The study shows that man was created as a symbol, but also underlines the importance of seeing man's body and soul as a unity. This has special implications for the manner in which we ritualize. It is also pointed out that symbols and rituals have played a major role in worship since the earliest times. The important role which kerugmatic and cultic acts, as well as the sacraments have played and can still play in the life of a believer is also described. Fourthly, the study concludes that symbols and rituals can indeed play a vital role in the process of religious education and the deepening and expansion of faith. The argument is supported in a deductive manner by the insights of people like H. Westerhoff, P. Babin, C.R. Foster, S. McLean and others. It is stressed that symbols and rituals should be used in a nuanced manner. Finally a number of proposals are made as to how these principles could be implemented in practice, together with some suggestions for further study. We believe that this should stimulate both the utilisation of symbols and rituals and further discussion and research in this regard. / AFRIKAANSE OPSOMMING: Daar het die afgelope aantal jare 'n hele aantal teoriee rakende die effektiewe oordrag van geloofsinhoude die lig gesien. Die teoriee word feitlik deurgaans gekenmerk deur 'n holistiese benadering wat beklemtoon dat meer as die kognitiewe en verbale potensiaal van die mens benut behoort te word. Hierdie studie sluit daarby aan, maar soek verder na praktiese instrumente vir geloofsvorming wat aan hierdie vereiste sal voldoen. Die sentrale hipotese van die studie is dat simbole en rituele by uitnemendheid geskik is om geloofsinhoude op 'n holistiese wyse oor te dra en so mee te werk aan 'n proses van geloofsvorming. Daar word in die studie gewys op skuiwe wat die afgelope aantal jare binne die moderne samelewing plaasgevind het en die mens se gedrag, lewens- en wereldbeskouing, asook kommunikasie en teoriee ten opsigte van kommunikasie daadwerklik beinvloed het. Die kompleksiteit van die samelewing word uitgelig omdat dit sowel positiewe as negatiewe implikasies vir die funksionering van simbole en rituele het. Tweedens word simbole en rituele gedefinieer en die funksionering daarvan beskryf Sake soos die wisselwerking tussen simbole en ritue1e en die gemeenskap, die wyse waarop simbole en rituele orde en identiteit aan die gemeenskap gee, die wyse waarop simbole en rituele sonder 'n omhaal van woorde kommunikeer, die pastorale funksies wat deur simbole en ritue1e vervul kan word en die wyse waarop simbole en rituele algaande uit die samelewing verdwyn het, word bespreek. Aandag word ook aan die begrippe "liminaliteit" en "communitas" gegee. Daar word veral aangesluit by die werk van die antropoloog Victor Turner. Hierdie twee begrippe word as wesenlik vir die verstaan van die funksionering van rituele beskou. Derdens word simbole en rituele deur 'n teologiese en Bybelse bril beskou. Ten aanvang word daarop gewys dat daar aan die mens die kwaliteit gegee is om as lewende simbool te funksioneer. Vervolgens word aangetoon hoe be1angrik dit is om die liggaamlikheid van die mens ernstig op te neem en daarna hoedat simbole en rituele vanaf die Bybelse tye 'n sentrale rol gespeel het in die aanbiddingswereld van gelowiges. Die besondere rol wat kerugmatiese en kultiese handelinge, asook die sakramente, in die geloofslewe van mense gespeel het en steeds speel, word bespreek. Vierdens word die gevolgtrekking gemaak dat simbole en rituele inderdaad 'n belangrike rol kan speel in die proses van geloofsvorming. Die argument word verder op deduktiewe wyse ondersteun deur insigte van persone soos J.H. Westerhoff, P. Babin, R. Osmer, C.R. Foster, S. McLean e.a. Daar word veral gewys op die belangrikheid van 'n genuanseerde gebruik van simbole en rituele. Ten slotte word enkele bedieningsvoorstelle en aanbevelings vir verdere navorsing gemaak wat as stimulering van die bedieningspraktyk behoort te dien.