Doctoral Degrees (Practical Theology)

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Balans en perspektief: kernmomente van korporatiewe aanbidding?
(University of the Free State, 2007-11) Van Aswegen, Neille
English: It is becoming increasingly evident that church members have totally different expectations of the 21st century church. The main complaint is that people experience the church as being irrelevant in their daily lives. There are three strong basic needs which are influenced by religious activities, namely a search for fellowship, meaning and endowment for life This research is about finding a balance between the rational and the emotional perceptions during corporate worship, so as to involve the total being. Worship should be a formative experience. The development should result from an encounter with God which would compel man to humility before and obedience to God. Spiritual development and edifying should take place primarily through preaching of the Gospel. The emphasis should be on God-centred, Biblical corporate worship. Worshipping God is the most important activity of the faithful. This study is directed by the hypothesis that the cognitive, emotive and the conative are all three aspects of one and the same person and which should be given expression to during corporate worship. One should never dominate the other. A specific anthropological approach has been chosen. To modern man, the covenant holds the rational belief that the Creator God is the same Person who, in an emotional manner, speaks to his heart. God can be experienced as present and real. God promises and also enables. Humanness is twofold: person of the Covenant and image of God. A person of the Covenant should not only worship but also offer. Chapter 3 refers to thought patterns and systems. In the Bible the thoughts of man emerge as the central source of renewal. When man starts to think differently, he also starts to do differently. Whole brain thinking must be applied to optimally experience God. This means the integration of analytical, imaginative structured and sensitive approaches resulting in the combination of the rational and emotive; the objective and the subjective. From this follows emotional intelligence. Chapter 4 presents an evaluation of the effect of post–modernism on corporate worship. Inclusive and holistic thinking takes place from different angles within the spiritual realm of thought. Exclusivity has become unacceptable. The perceptions of the post-modernism could contribute towards reaching man as an entity. The dangers involved can however not be ignored. In Chapter 5 the issue of emotion comes up for discussion. This cannot be separated from religion. The faithful shall love God with heart, mind, body and even all strength. Emotion is something with definite power and depth in every person. God as well as man has feelings and needs. Cardinal emotions, namely regret, joy and peace, are exposed. These emotions form the basis for meeting with and experiencing God during corporate worship. Extra-cultic emotion is not relevant here. Reflection is cast on the Biblical emotion which brings about life changes in the faithful during corporate worship. The concept “spirituality” is used to describe the depth-dimension of humanness. Jonker (1989:288) says: “ We could translate it as religious perception, religious experience, religious study and religious practice. In the reformed tradition, devoutness is perhaps the word which, in the past, was more generally used.” It is about God and His honour; worship and laudation of God. The church service should nourish spirituality and spirituality should be the hallmark of the church service. Spirituality is how man experiences God and thereafter lives for Him. Worshipping is the primary task of the church and the faithful. Personal religion and worship go hand in hand. Corporate worship is a meeting between God and His congregation and should be reflected in the quality of the relationship among the worshippers. If worshipping does not affect man, it is not yet worship. True worship is when man’s entire being, rational and emotional, is captured by the reality of God’s love and grace. The church service is the heart of the congregation. Over-emphasis of either the rational or the emotional leads to unilateralism and attenuation. Renewal of the divine service lies therein that, throughout, God is constantly sought (mentally) and experienced (emotionally). Renewal of the church service is however secondary to the personal renewal of the believer. The nature of the church service lies embedded in the covenant. The challenge is to constantly find creative ways of reminding the worshipper of the reality and presence of God. Conscious meetings with God should be sought and experienced. A healthy balance between the rational and the emotional is important. From this follows a balanced spirituality. The theocentric character of the church service and its liturgical dynamics may however never be exchanged for an anthropological “happening”; just as the service may not unfold in the form of a lecture or teaching. It is a great event; a soulstirring meeting between the God of the Covenant and the people of the Covenant. Balance and perspective are attainable when and if God is heard, seen and sensed during the service (most probably in this order). This is vital for religious growth and spiritual maturity. It will counteract subjectivism.
Open Access
Can marriage survive traumatic child death?: a 'narrative dance' towards an alternative discourse for spouses' emotional attachment through pastoral therapy
(University of the Free State, 2009-01) Botha, Schalk Willem Jacobus; Joubert, B. F.
English: This 'dance' of study gives us, both the researcher as and reader, the opportunity to take part in the 'dancing movement' of pastoral therapy with grieving parents after traumatic child death. The 'pastoral therapeutic dance' becomes the existential participation in parents’ life struggle to co-search for an escape of traumatic child death in the light of God’s story. The conversations that took place in the therapeutic processes served as mediation between God and grieving parents. Through these conversations God entered grieving parents’ existential needs and met them with new hope. In three 'pastoral therapeutic dances' I saw myself as an instrument of God’s love which includes the all-inclusive actions of various kinds; thus, all the actions and reactions in word and deed between therapist, grieving parents and God within the therapeutic conversation. This love made me a conversational partner with a wider circumspect attitude; a more humble approach; a deeper sensitivity to mystery, miracle and meaning, and a higher respect for grieving parents within a person-centred framework. The therapeutic approach that highlights the importance of language and meaning, and simultaneously moves away from a mechanistic, reductionist and deterministic method with a tendency to reify the social status quo and power hierarchies, is Narrative Therapy. Narrative Therapy is based on the postmodern epistemological framework of qualitative research. This view represents movement away from definitive conclusions and labels based on taken-for-granted assumptions. As a postmodern researcher, I see my main task as discovering, by means of a process of interpretation, the patterns of meaning that emerged from the observation and examination of grieving couples’ words, actions and records. The process of discovering is on the way, and is always as if not yet plainly understood, and relies on the clues that were given. I present those patterns of meaning in this 'dance' of study as close to the construction of the world as the participant grieving parents originally experienced it. I remained the participant-observer and the participant-manager throughout the therapeutic conversations without becoming the expert who took charge of the therapeutic conversations by influencing them in a particular direction or towards a certain outcome, or who analysed and diagnosed on the basis of what should and what should not. However, the grieving couples remained the experts of their own stories and meanings: they were encouraged to accept responsibility for their own lives by acting on their own behalf according to their own capabilities, capacities, resources and strengths. By means of Narrative Therapy, grieving parents were enabled through externalisation and deconstruction, to separate themselves from their problem-saturated dominant stories that had been constitutive of their lives and relationships after traumatic child death. Problems only survive and thrive when they are supported and backed by particular truths and beliefs from the dominant cultural discourses within the family of origin or within the broader social context such as gender specifications based on cultural stereotyped norms, or cultural specifications and expectations on how bereaved parents should grieve appropriately. However, these constraints within parents’ marriage relationships were overcome. Gradually, a new story was co-created and a new reality began to emerge. As an alternative dominant story became rooted in parents’ imaginations, it took over and had no end. This new direction was built upon unique outcomes and was dependent on parents who assumed responsibility for the problem, for new choices in their lives and for pursuing new possibilities. The new alternative dominant story was also dependent on parents’ ability to become engaged in emotional patterns and interactions that are based on the Biblical view of the 'dance' of marriage. In this 'dance' of study it was found that parents’ new alternative dominant story after traumatic child death developed by means of Narrative Therapy towards a new emotional attachment between them as marriage partners. Thereby, as soon as gender differences were balanced, and parents were liberated from other taken-for-granted truths of the broader social culture and their families of origin, a meaningful and alternative marital discourse emerged. The pastoral trauma therapist, as a conversational artist, had to facilitate a therapeutic dialogue that had the ability to direct the 'dance' towards a happy ending.
Open Access
Christian faith formation and culture: a theological study of the Nsenga people
(University of the Free State, 2023) Moyo, Masauso; Pali, J. K.
The antithetical antagonistic dichotomy expressed in the saying Chikristu ni Chikristu, Mwambo ni Mwambo chikristu cepeza mwambo niwachinkhalire induces a dualistic approach to Christian faith among some of the Nsenga people belonging to the Reformed Church in Zambia (RCZ), Nyanje Presbytery, Sinda and Petauke districts, eastern province of Zambia. The saying literally translates as Christianity is Christianity and tradition is tradition. Christianity found an established tradition with two implications for the practice of Christian faith. First, it portrays Christianity and the Nsenga culture as antithetical. Secondly, it relegates Christianity to a newcomer and alternative life to traditional culture. This entails that Christianity is welcomed and valued as a 'stranger'. The Christian faith has to be localised for it to transform the Nsenga people and culture from the inside. The Nsenga people belonging to the RCZ face the challenge of localising Christianity and making its teachings part of their conceptual systems. This research proposes that the theological study of the Nsenga people and their cultural formation aims to understand the causes of antagonism between Christian faith and culture, as the starting point for contextual faith formation. Contextual faith formation will strengthen relationships with God, self, and others (humanity and the environment) through knowledge, values, attitudes, beliefs, and praxis. The research explores the possibility of RCZ faith formation to hermeneutically discern possible means of integrating the outcomes from the theological study of the Nsenga people and their cultural formation, in order to address the antagonistic dichotomy. It recommends an integrated, self-theologised and decolonised faith formation conducted by engaging the Nsenga people and their culture to bring about spiritual transformation. This calls for a responsible hermeneutics of the bible, culture, and the RCZ faith tradition.
Open Access
Christian solidarity in pastoral counselling: a Kenyan perspective
(University of the Free State, 2013-04) Wambugu, Anne Gathoni; Janse van Rensburg, Johan
This study explored the Christian solidarity in pastoral counselling within the Kenyan context. The research was both qualitative and descriptive in nature. The design used was phenomenological. Descriptive data were from real counselling cases whose stories are included in the Appendicess and their analysis in Chapter Four. Some pastors also participated in the study. The objectives, all studied within the Kenyan context were: to investigate the caring behavior of the pastors; to establish whether the pastoral spirituality of solidarity may empower pastors in pastoral care and counselling in the Kenyan context; to investigate how pastoral counselling effectiveness is affected by pastoral education, ethics and skills within the Kenyan context; finding out whether mutual growth and rapport result between pastoral workers and their sufferers through their helping relationships; to explore whether by focusing on the stories of people’s experiences pastors could find an effective and a non-judgmental counselling approach that focuses on collaborative action; explore how biblical narratives and other narratives could be valuable therapeutic tools in the Kenyan context; and to find out how Kenyan pastoral counsellors/carers could rise above ethnicity and political difference in their care-giving. These were expected to give a gauge of pastoral Christian solidarity with their congregation as a measure of caregiving quality. The study concluded that most Kenyans seek help from pastors when in crisis. However, for the hurting to experience Christian solidarity from their pastors, there is need for a practice that is engraved in biblical principles of spirituality of solidarity, ethics and professional competence. Lack of adequate training in those areas posed major threats to effective pastoral caregiving in the Kenyan Church. Importantly, the study has distinct benefits for the Kenyan Christian counselling carers. It offers a variety of counselling tools accessible to pastors and community healers. It will also contribute to the area of knowledge to counselling professionals as it brings in a rich integrated spirituality and psychological treatment.
Open Access
Communities facing disruption: A pastoral approach to issues of trauma and restoration
(University of the Free State, 2022) Mouton, Dawid Petrus; Van den Berg, J.
Trauma and disruption can turn life upside-down for individuals and communities, shaking all stability and bringing into question the core tenets of meaningful existence. As positive and transformative science, Practical Theology finds its scope and object in the lived realities of people in the concrete, local context, where it aims to bring about change and transformation, and restoration of hope and meaningful life. In contexts where life in communities has become permeated with persistent violence, disruption and trauma, the need for a collective response to issues of trauma and disruption becomes even more acute. Making use of qualitative research and a broadly narrative approach, this study on the one hand explored the potential of resistance, agency and hope in the narratives of people facing disruption, while on the other hand, it seeks to propose a framework for a congregational pastoral care ministry response to trauma and disruption. The argument presented in this thesis is that such an approach is first and foremost grounded in the confessional identity and calling of the church. Through the metaphor of “facing” the study sought to describe some of the impacts of trauma and disruption, while the metaphor also provided a guiding narrative for a conceptual response framework. Using principles from autoethnography, the study also dealt with issues of identity, positionality and the worldview of the practical theologian and minister as a significant member of the culture being studied, highlighting the need for personal transformation and ongoing professional re-orientation in service of the ministry of care to and with her/his community. The study is valuable in at least two ways. It firstly emphasises the call for the local church to an embodied and collective ministry of care in response to issues of trauma and disruption and suggests a framework for it. It also creates the space for reflection about the subjective presence of the minister/pastor in ministry and research, and how this subjective presence, through an autoethnographic and reflexive stance, can open up new possibilities for both the spiritual leader and the community. The thesis is presented as a set of five (5) interrelated articles, enfolded by an introductory and a concluding chapter. The cohesive introduction serves to clarify the broader scope and framework of the study as well as the structure of the thesis, while the conclusion summarizes the main findings of the study and reflects on the research process in the context of the research questions and aims, and my personal journey with this project.
Open Access
Die missionale ontwikkeling van die klein plattelandse gemeentes: ‘n empiriese ondersoek na die VGKSA Vrystaat/Lesotho
(University of the Free State, 2023) Pienaar, Zachery Chalwyn; Schoeman, W. J.; Hendriks, H. J.
𝑨𝒇𝒓𝒊𝒌𝒂𝒂𝒏𝒔 Ek glo van harte dat God die wêreld wil bereik deur gemeentes. Gemeentes klein of groot is God se voertuie/instrumente om ‘n stukkende en gebroke wêreld te kan bereik. Daarom behoort gemeentes missionaal in hulle identiteit, kultuur en karakter te wees. Gemeentes is in ‘n bepaalde plek, tyd en konteks, en behoort in die lig van die 𝘔𝘪𝘴𝘴𝘪𝘰 𝘋𝘦𝘪 ‘n verskil te maak. 𝘔𝘪𝘴𝘴𝘪𝘰 𝘋𝘦𝘪 verwys na die bestaansdoel van ’n gemeente. ’n Gemeente is daar om die evangelie en God se doel met die mens en wêreld uit te leef, of anders gestel, gemeentes is daar as die instrument waardeur die Koninkryk van God gestalte kry. Malan Nel (2015:89) onderstreep laasgenoemde as volg: “𝘊𝘩𝘶𝘳𝘤𝘩 𝘮𝘦𝘢𝘯𝘴 𝘵𝘰 𝘣𝘦 𝘎𝘰𝘥’𝘴 𝘮𝘪𝘴𝘴𝘪𝘰𝘯𝘢𝘭 𝘱𝘦𝘰𝘱𝘭𝘦 𝘪𝘯 𝘵𝘩𝘪𝘴 𝘸𝘰𝘳𝘭𝘥”. ‘n Missionale gemeente is ‘n gemeente wat voortdurend onderskei oor die vraag naamlik: “Waarmee is God in die wêreld besig en hoe kan die gemeente by God se werk aansluit?” Malan Nel (2015:89) stel dit as volg: “𝘔𝘪𝘴𝘴𝘪𝘰𝘯 𝘸𝘢𝘴 𝘯𝘰𝘵 𝘮𝘢𝘥𝘦 𝘧𝘰𝘳 𝘵𝘩𝘦 𝘤𝘩𝘶𝘳𝘤𝘩; 𝘵𝘩𝘦 𝘤𝘩𝘶𝘳𝘤𝘩 𝘸𝘢𝘴 𝘮𝘢𝘥𝘦 𝘧𝘰𝘳 𝘮𝘪𝘴𝘴𝘪𝘰𝘯 - 𝘎𝘰𝘥’𝘴 𝘮𝘪𝘴𝘴𝘪𝘰𝘯”. Kleingemeentes hoef nie te aspireer om eers groot te word om daardie verskil te maak nie. Kennon Callahan (2000) sê dat klein gemeentes nie hulle energie moet gebruik om groter te word nie, maar eerder om hulle sterk punte te ontwikkel. Callahan (2000:vii) sê verder: “𝘛𝘩𝘦𝘳𝘦 𝘩𝘢𝘴 𝘣𝘦𝘦𝘯 𝘢 𝘱𝘳𝘦𝘰𝘤𝘤𝘶𝘱𝘢𝘵𝘪𝘰𝘯 𝘸𝘪𝘵𝘩 𝘣𝘦𝘪𝘯𝘨 𝘣𝘪𝘨𝘨𝘦𝘳. 𝘛𝘰 𝘣𝘦 𝘣𝘪𝘨𝘨𝘦𝘳 𝘪𝘴 𝘵𝘰 𝘣𝘦 𝘣𝘪𝘨𝘨𝘦𝘳, 𝘯𝘰𝘵 𝘯𝘦𝘤𝘦𝘴𝘴𝘢𝘳𝘪𝘭𝘺 𝘣𝘦𝘵𝘦𝘳. 𝘛𝘩𝘦 𝘢𝘳𝘵 𝘪𝘴 𝘵𝘰 𝘢𝘥𝘷𝘢𝘯𝘤𝘦 𝘵𝘩𝘦 𝘥𝘪𝘴𝘵𝘪𝘯𝘤𝘵𝘪𝘷𝘦 𝘴𝘵𝘳𝘦𝘯𝘨𝘵𝘩𝘴 𝘢𝘯𝘥 𝘲𝘶𝘢𝘭𝘪𝘵𝘪𝘦𝘴 𝘰𝘧 𝘢 𝘴𝘮𝘢𝘭𝘭, 𝘴𝘵𝘳𝘰𝘯𝘨 𝘤𝘰𝘯𝘨𝘳𝘦𝘨𝘢𝘵𝘪𝘰𝘯”. God wil in Sy sending kleingemeentes gebruik ongeag hulle grootte, bronne en fisiese voorkoms. Daar is spreekwoorde in die Afrikaanse spreektaal wat lui: “𝘋𝘪𝘯𝘢𝘮𝘪𝘦𝘵 𝘬𝘰𝘮 𝘪𝘯 𝘬𝘭𝘦𝘪𝘯 𝘱𝘢𝘬𝘬𝘪𝘦𝘴”, 𝘦𝘯 ”𝘴𝘵𝘢𝘢𝘭 𝘩𝘦𝘵 𝘨𝘦𝘦𝘯 𝘥𝘪𝘬𝘵𝘦 𝘯𝘰𝘥𝘪𝘨 𝘯𝘪𝘦”. Die Skrif druk dit in Luk 17:6 so uit: “geloof soos ‘n mostert saad ”. Dit is ‘n metafoor wat aandui dat alhoewel die mostert saadtjies baie klein is, ontkiem dit en word dit baie groot. Toegepas op die klein plattelandse gemeentes beteken dit dat gemeentes, alhoewel klein, ‘n groot impak kan maak as hulle hul missionale identiteit herontdek en leef. Die klein plattelandse gemeentes van die VGKSA Vrystaat/Lesotho beslaan die meerderheid van die gemeentes in die sinode. Die meeste van die gemeentes is in ‘n oorlewings stryd en kan na verwys word as oorlewingskerke. Die gemeentes is meestal vakant of word bedien deur ‘n tentmaker of konsulent. Die kleingemeentes is in staat om ten spyte van haar grootte en tekort aan bronne, ‘n missionale identiteit te ontwikkel. Om dit ‘n werklikheid te maak is ‘n diepe nadenke nodig rondom vrae: Wie is ons? Waar is ons nou? Wat het ons? Wat sê die Woord? Wat verwag God van die gemeente in ‘n spesifieke tyd, plek en konteks? Waarheen is die gemeente oppad? Malan Nel noem gemeentes wat aan die vrae aandag gee identiteits gedrewe gemeentes (2015:89). ‘n Paradigma skuif is nodig van ‘n instandhoudings gemeente na ‘n missionale gemeente. Andersgestel, ‘n Paradigma skuif van ‘n ekklesiologiese verstaan van kerk wees na ‘n missionale ekklesiologiese verstaan van die kerk wees. Dit beteken dat die kerk ten volle bestaan vir die Missio Dei. Malan Nel beklemtoon dit as volg: “𝘐𝘵 𝘪𝘴 𝘯𝘰𝘵 𝘴𝘰 𝘮𝘶𝘤𝘩 𝘵𝘩𝘦 𝘤𝘢𝘴𝘦 𝘵𝘩𝘢𝘵 𝘎𝘰𝘥 𝘩𝘢𝘴 𝘢 𝘮𝘪𝘴𝘴𝘪𝘰𝘯 𝘧𝘰𝘳 𝘵𝘩𝘦 𝘤𝘩𝘶𝘳𝘤𝘩 𝘪𝘯 𝘵𝘩𝘦 𝘸𝘰𝘳𝘭𝘥, 𝘢𝘴 𝘵𝘩𝘢𝘵 𝘎𝘰𝘥 𝘩𝘢𝘴 𝘢 𝘤𝘩𝘶𝘳𝘤𝘩 𝘧𝘰𝘳 𝘩𝘪𝘴 𝘮𝘪𝘴𝘴𝘪𝘰𝘯 𝘪𝘯 𝘵𝘩𝘦 𝘸𝘰𝘳𝘭𝘥. 𝘔𝘪𝘴𝘴𝘪𝘰𝘯 𝘸𝘢𝘴 𝘯𝘰𝘵 𝘮𝘢𝘥𝘦 𝘧𝘰𝘳 𝘵𝘩𝘦 𝘤𝘩𝘶𝘳𝘤𝘩; 𝘵𝘩𝘦 𝘤𝘩𝘶𝘳𝘤𝘩 𝘸𝘢𝘴 𝘮𝘢𝘥𝘦 𝘧𝘰𝘳 𝘮𝘪𝘴𝘴𝘪𝘰𝘯 - 𝘎𝘰𝘥’𝘴 𝘮𝘪𝘴𝘴𝘪𝘰𝘯 (2015:89)”. Om laasgenoemde skuif te laat gebeur word ‘n nuwe soort leierskap benodig. Alan Hirsch onderstreep dit wanneer hy sê: “𝘐𝘧 𝘸𝘦 𝘳𝘦𝘢𝘭𝘭𝘺 𝘸𝘢𝘯𝘵 𝘢 𝘮𝘪𝘴𝘴𝘪𝘰𝘯𝘢𝘭 𝘤𝘩𝘶𝘳𝘤𝘩, 𝘵𝘩𝘦𝘯 𝘸𝘦 𝘮𝘶𝘴𝘵 𝘩𝘢𝘷𝘦 𝘢 𝘮𝘪𝘴𝘴𝘪𝘰𝘯𝘢𝘭 𝘭𝘦𝘢𝘥𝘦𝘳𝘴𝘩𝘪𝘱 𝘴𝘺𝘴𝘵𝘦𝘮 𝘵𝘰 𝘥𝘳𝘪𝘷𝘦 𝘪𝘵 (2006:152)”. Kleingemeentes kan slegs ontwikkel as missionale gemeentes indien daar ‘n wegbeweeg plaasvind van ‘n klassieke leierskapstyl na ‘n missionale leierskapstyl. Nelus Niemandt meen dat die huidige denke oor leierskap nie voldoende is om die kerk te help om missionaal te wees nie (2013:46)1. Mike Harrison onderstreep die belangrikheid van missionale leierskap om missionale gemeentes te ontwikkel: “𝘔𝘪𝘴𝘴𝘪𝘰𝘯𝘢𝘭 𝘭𝘦𝘢𝘥𝘦𝘳𝘴𝘩𝘪𝘱 𝘪𝘴 𝘵𝘰 𝘴𝘦𝘳𝘷𝘦 𝘵𝘩𝘪𝘴 𝘬𝘪𝘯𝘥 𝘰𝘧 𝘤𝘩𝘶𝘳𝘤𝘩, 𝘢𝘯𝘥 𝘵𝘩𝘦𝘰𝘭𝘰𝘨𝘪𝘤𝘢𝘭 𝘦𝘥𝘶𝘤𝘢𝘵𝘪𝘰𝘯 𝘴𝘩𝘢𝘱𝘦𝘴 𝘮𝘪𝘴𝘴𝘪𝘰𝘯𝘢𝘭 𝘭𝘦𝘢𝘥𝘦𝘳𝘴 𝘸𝘩𝘰 𝘤𝘢𝘯 𝘴𝘦𝘳𝘷𝘦 𝘵𝘩𝘪𝘴 𝘬𝘪𝘯𝘥 𝘰𝘧 𝘤𝘩𝘶𝘳𝘤𝘩 (2017:343)2”. Kleingemeentes moet hulle uniekheid herontdek. Callahan bevestig dit wanneer hy sê: “𝘉𝘦𝘪𝘯𝘨 𝘢 𝘴𝘮𝘢𝘭𝘭, 𝘴𝘵𝘳𝘰𝘯𝘨 𝘤𝘰𝘯𝘨𝘳𝘦𝘨𝘢𝘵𝘪𝘰𝘯 𝘪𝘴 𝘢 𝘸𝘢𝘺 𝘰𝘧 𝘵𝘩𝘪𝘯𝘬𝘪𝘯𝘨 𝘢𝘯𝘥 𝘱𝘭𝘢𝘯𝘯𝘪𝘯𝘨, 𝘣𝘦𝘩𝘢𝘷𝘪𝘯𝘨 𝘢𝘯𝘥 𝘢𝘤𝘵𝘪𝘯𝘨 (2000:𝘷𝘪𝘪)”. ___________________________________________________________________
Open Access
Die ontwerp van 'n terapeutiese model vir die pastorale seksuologie
(University of the Free State, 2001-09) Casaleggio, Enrico; Janse van Rensburg, Johan
English: Although numerous theological pieces have been written about sexuality, the majority of those cover the ethics of sexuality. The rights and wrongs of issues such as homosexuality, illegitimate relationships and sexual disorders - to mention a few - have been argued in theological writings. Rendering assistance is, however, still fallow land as far as theology is concerned. To a limited degree articles and chapters with the purpose of counseling have been published. A theologically based therapeutic model for pastoral sexology does not exist. The purpose of this thesis is in fact to make a contribution towards adressing the need. The chapters of the thesis form the pieces of a puzzle which eventually culminate to create a complete picture of a therapeutic model for pastoral therapy in the final chapters. This model is termed a phase model, as it takes both pastor and parishioner through certain phases until the sexual problems have been resolved satisfactorily. For the member of the parish, the first phase commences with general aspects which could bring about solutions, ranging from a visit to a physician to adressing conflict or communication problems within the marriage. It then proceeds, from general problems to more specific sexual issues, such as sexual exercises and sexual aids which can be prescribed. Certain phases concern the pastor as well. Although the aim of compiling this model is to assist each pastor to render help to his parishioners as far as he possibly can, the extent to which the pastor will be able to help in solving sexual problems, depends on his training. Each pastor is enabled to support a parishioner through the first phases, while the later phases demand more specialized knowledge about sexuality and sexual problems. The author aims to have pastoral sexology acknowledged as a field of speciality, as a subdivision of pastoral therapy. In this thesis it is pointed out that the therapist's point of departure is decisive for the therapy eventually to be ministered. It is thus illustrated that it is essential that pastoral sexology should have a diaconiological point of departure, with the Bible as basis. Human sciences such as psychology and psychiatry are to be supportive resources as interdisciplinary co-operation is strongly recommended. Human sciences can never be the basis with the Bible merely as support. The therapist's view of anthropology is vital for the practice of sexology. Not only does it indicate whether he views man as image of God or as a developed primate, but is also indicative of aspects vital for solving sexual problems, for instance, the fact that the human being is both a sexual creature and a being of relationships. There is reference to the influence the Platonic philosophy had on the church and its devastating effects on people's perception and understanding of sexuality. Plato made a dualistic distinction between body - where the physical embodies what is sinful - and the spirit, which represents purity. Theological anthropology therefore forms one of the cornerstones for this model for pastoral sexology.
Open Access
Die ontwerp van Skrifgetroue en tyd-ruimtelik relevante eredienste binne die huidige konteks van die Nederduitse Gereformeerde Kerk
(University of the Free State, 2001-05) Janse van Rensburg, Johan; Kellerman, J. S.
English: The question may be asked whether the church worship meeting could, at the same time, be relevant in regard to its spatial and time frame as well as faithful to Scripture. This question highlights the problemalique of Reformed tradition and the requirements pertinent to the ministry of the Dutch Reformed Church within its present context. Even though Scripture does not contain a blueprint for the worship meeting, there are in fact clear indications in regard to the broader concept of "worship-andservice". From these indications the fundamentally necessary elements may be deduced for the worship meeting, seen as a concrete manifestation of the broader concept of worship-and-service. In the historical investigation five nodal points were identified at which the structuring of the Biblical theology of worship was decisively influenced. During the historical development of the worship meeting certain elements were misunderstood and were structured in an obstructive manner. At some points, however, there was indeed a Scriptural and dynamic actualisation of the fundamental elements of worship. In any event, it was found that the term "Reformed" in itself implies time and spatial relevance of the worship meeting. Emanating from the investigation of Scripture and Reformed tradition the requirement of time and spatial relevance became clear either explicitly or by inference. The time and spatial context of the worship meeting alters because of identifiable variables in a given context. While the fundamentals of the worship meeting must remain unchanged for all time and circumstances, it must also be dynamically relevant for its time-spatial context. Therefore, if the Dutch Reformed Church wants its worship meeting to be true to both Scripture and Reformed tradition, it must also be time and spatially relevant. The present context of the Dutch Reformed Church contains disconcerting and confusing challenges, which must be taken into consideration in the structuring of the worship meeting. The conclusion is inescapable that certain changes must be made in order for the worship meeting to be contextually relevant. In conclusion a number of possible directives are suggested for a Dutch Reformed Church worship meeting, in order to be Scriptural and time-spacially relevant. These directives are included in a model which offers five points of focus or lenses which determine the structuring of the worship meeting. These are • the pre-scientific point of departure • Scriptural theology of worship (redemptive-historical perspective) • reformed tradition • time-spatial context (historical-cultural perspective) and • types of spirituality.
Open Access
Diens en genesing in pastorale begeleiding
(University of the Free State, 2013) Els, Johannes Stephanus; Janse van Rensburg, J.
English: When a person experiences a specific problem, he/she may turn to the pastoral councillor for guidance. The pastoral process may become a temptation to be used as an escape route from the problem. In this way the potential of the problem for life formation is not accounted for and may inhibit a growth process. This thesis advocates that a pastoral counselling process takes into account the fact that suffering or problems are moments to facilitate being a whole human being. Therefore, a problem should be dealt with, rather than trying to escape from it. To be a complete person, one has to be prepared to serve. The essence of service is derived from the image of God: a healthy human being is a person who thrives on relationships, is creative, behaves ethically, exists responsibly, recognizes need and see life as eschatological. A life without service is reversal of the image of God and consequently leads to an unfulfilled life. The recovering of the role of service in life is a healing experience and can lead to a life of abundance. Events of suffering or the experiencing of problems need an appropriate action. This reaction will shape each person in his/her unique way by discovering the manner in which he/she can become a servant in the image of God. The Biblical way of dealing with suffering and life’s problems is not merely explanation but exploitation as well. God and man form a covenantal relationship to integrate suffering and problems into being as life giving events. Man finds his unique place in life and God gives healing. This utilisation of suffering and problems will subsequently be a healing process. Existing pastoral counselling models were analysed and show that it is possible to integrate serviceable life through pastoral guidance. However, most models also show that being of service through utilising problems is not a specific aim in the process of healing. Three participants in a qualitative research indicated that by ministering their specific events and problems to other wrought healing. Their problems, alcoholism or dependency issues, rape and cancer respectively, helped them to serve other people with the same problems. There is a clear correlation shown between healing the problem and the associated controlling thereof by being of service to other victims/sufferers. Therefore, the expectation that service awareness of problems as a strategy for pastoral care will be a healing act on problems. Pastoral markers who promote healing through being of service is a pastoral counselling that takes image of God as a point of departure, strives to achieve holistic-existential goals, is hermeneutical-pneumatological in character, moves from discipleship to apostleship and progresses educational-covenantal.
Open Access
The formation of lived faith in children: a partnership between congregation and home
(University of the Free State, 2017-10) Schoeman, Sarel Jacobus; Schoeman, W. J.
English: Youth ministry within the congregation is at peril. The old paradigm is not producing the spiritual leaders and followers of Christ that we hoped for. Even the congregations that invest much of their resources, efforts, labours and time in their youth ministry invest in areas where it is least effective. This deplorable situation appears to be rife, although the research reveals to us a way to address this neglect. The focus of this research is to show where the current youth ministry model falls short, and why it should be changed. We take an in-depth look at the most recent research concerning families and ministry focused on the home. The state of scholarship also encompasses the development of lived faith and best practices to achieve this. From this solid, theoretical framework, this study will proceed to do qualitative analysis research via Focused Group Interviews in three diverse congregations to discern what the current philosophy for faith formation is, and how the parents perceive this. This study will then proceed by applying grounded theory to develop knowledge of the problem, and to formulate a theory that may answer the pragmatic question as to how congregations and parents can be more effective in forming lived faith in their young. This practice-oriented theological project hopes to highlight the partnership between the congregation and the home. Similar to dance partners on a dance floor, the aim of both dancers is to bring to the fore the best in each other. Partners inspire each other to render both of them fluent in the language of faith formation. We believe that this will inspire the next generation to join the dance because of the model presented to them. Lastly, we hope to deduce the transferable concepts that can be applied in congregations everywhere.
Open Access
Die gebruik van meditasie en visualisering in pastorale terapie met tipiese probleme van die vroeë volwassene (student)
(University of the Free State, 2008-05) Heymans, Anna Margretha Susanna; Janse van Rensburg, J.
English: Recently meditation and visualization have acquired some prominence in the media. This has given rise to the question whether meditation and visualization can be used in pastoral therapy. Can right brain methods be employed to a larger extent in pastoral therapy and can meditation and visualization play a role in this? Traditionally churches have regarded meditation with some scepticism. This study investigated whether meditation and visualization can be regarded as Biblically sound, and whether Church history tells us more about the early use of visualization and meditation. Pastoral methods were investigated to establish an epistemology which could serve as an approach. The models investigated were: Heitink’s bipolar model, Clinebell’s eductive model, Louw’s convergence model and the narrative model. An eclectic approach was preferred with meditation and visualization being used as components within the combined application of all the above models. Brain functions play their part in meditation and visualization. The function of inter alia the reptile brain was discussed. It was concluded that meditation and visualization assist in converting the brain’s fight or flee reaction. It was also observed that during meditation brainwaves are in the Alpha phase which makes the brain susceptible to suggestion. This is why meditation ahead of visualization is important in order to prepare the brain for suggestion. Development tasks incumbent on the early adolescent were investigated. General characteristics of Generation X were delineated. A possible method was proposed where meditation and visualization were used as components of pastoral therapy. This method was applied to five clients.
Open Access
Geestelike groei as kommunikasieproses tussen die lewensverhaal van 'n gelowige en God se verhaal met die gelowige
(University of the Free State, 2002-05) Kleynhans, Daniël Jacobus Bruwer; Kellerman, J. S.
English: According to social constructionism, every person has a selfconstructed self-narrative. This self-narrative has power and controls a person’s life. Change is thus impossible without changing the story of one’s life (self-narrative). Because a person’s life before God (spirituality) is part of his self-narrative, it is clear that spiritual growth cannot take place without changing the story of his life. Research aims to make the principles used in social constructionism to bring about deconstruction in the self-narratives of people, available to the church with the aim of spiritual growth. Research also aims to free the christian disciplines, which as seen from a certain perspective as the keys to change, on one hand from one-sidedness (partiality), and on the other hand to reconcile with the principles of deconstruction of the social constructionism. In the process the researcher emphasizes the power of communication between God’s story (the Bible) and the self-narrative of a believer as the key to spiritual growth (deconstruction).
Open Access
Gesinsbediening as 'n geïntegreerde deel van die opbou van die gemeente
(University of the Free State, 2002-05) Bergh, Stephanus Jacobus; Kellerman, J. S.
English: The congregation of the Lord Jesus must be raised to spiritual maturity. The rationale of this study is that building-up the congregation, amongst others, is possible when families are being built up. Ministering to families is therefore an integral part of the total building-up process of the congregation - a ministering to, by and for families. It is, however, necessary that ministering to families in the congregation should take place on a continuous and consistent basis. The covenant and predestination were taken as base-theory and premise of this study. The covenant, of God's own devising, are carried by and within families through to generation after generation. The predestination in Christ, set as basis to the covenant, are therefore also realised in and through the covenant. A further premise is that the ministering to families and the resultant building-up of congregations must be directed towards the Kingdom of God. From this theological base the building-up of congregations was discussed. Particular attention was also given to the way that God, through His Spirit, involve the faithful and the families of the covenant, as contributors to the building-up of the congregation. Genesis 1 - 3 in particular illuminated the Scriptural basis for marriage and families. Marriage is an indivisible part of the family; therefore marriage and marital-relationships, as well as other forms of relationship, such as co-habitation, were also discussed. However in this study, the searchlight is focused firmly on the family. The structuring of families, and the development of various family structures, such as the nucleus family, were historically sketched up until the present, our own time, which is typified as post modernistic. The present state of the family and the sense of the concept of what family means was also discussed. The internal workings of the family as well as family problematic issues were appeared in the discussed themes, which included intimacy, the I-generation, prestige, gender roles, conflicts, divorce, remarriage etc. The family as a social unit as well as a system were dealt with and this concept opened up certain other perspectives. In the discussion it was clearly indicated that families have their own stories and spirituality. This illuminated some aspects of the concept of family unity and it's functioning in order for families to reach understanding of this themselves. The themes dealing with the value and function of the family clearly illustrated the importance of the family in society. A theological definition for ministering to families could therefore be formulated - a most important facet of this study. Regarding the theme of the study-subject it was important to indicate the relationship between the building-up of the congregation and the ministering to families. Eleven issues were discussed. The empirical study regarding ministering to families done in the Western Transvaal amongst ministers, were discussed and valuable results about the state of family ministering was gathered. As a result, with reference to the total study, a practical theory for family ministering could be formulated and a method of how it can be implemented in the congregations was proposed. This discussion was held with the viewpoint that family ministering has a pro-active, active and reactive focus. The discussion was ended with ten assessments and ten recommendations made.
Open Access
High school teachers as agents of hope: a practical theological engagement
(University of the Free State, 2014-07-23) Botha, Carolina Stephanusina; Van den Berg, Jan-Albert
English: This participatory action research journey with teachers from old model C high schools in South Africa investigates the possibility that teaching might be a practical theological engagement that sanctions teachers towards becoming agents of hope for themselves and their colleagues. This qualitative study is built upon an epistemology of a postmodern, postfoundationalist approach to practical theology embodied within a narrative, feminist and social constructionist feminist framework. Such a multi-authored approach to research also creates space for the individual voices of silenced, marginalized and often burnt out teachers to be heard. Through a constant migration between theory and praxis within the habitus of practical theology, the academic discourses about teachers, factors causing stress in their lives and their personal relationship with God are explored. This specific context creates a moment of praxis where teachers can feel empowered and in a position to facilitate social transformation. This research journey thus concerns itself with a critical reflection on the secular and religious aspects as it is understood in the specific context of a teacher. The postfoundationalist approach to practical theology forces a researcher to firstly listen to the stories of people in real life situations and does not merely aim to describe a general context, but confronts the participants with a specific and concrete situation, in this case the state of education in South Africa. Two groups of participants took part in this study. Through conversations the first group conceptualized the factors causing stress in their lives and explored the traditional understanding of having a calling. The question is asked whether the traditional concept of calling is still relevant in the lives of modern day teachers. Concepts like stewardship and servant leadership are offered as alternatives. It is then postulated that the awareness of the presence of God in a teacher’s professional life can change the way that this person perceives a calling, will cope with stress and anxiety, as well as reduce the possibility of them experiencing severe burnout. The second group attended a weekend retreat where these teachers could share hope and encourage each other to take part in healing conversations. They were offered the opportunity to re-author their stories and deconstruct the discourses that shapes their lives and identities as teachers. Subsequently, their preferred identities as teachers with a calling to be stewards for the Kingdom of God were strengthened through conceptualizing the influence that living according to such an identity can have on their relationship with the Department of Education, their colleagues, themselves and their relationship with God. The teachers attending the retreat also defined and conceptualized a school driven by a calling. They further committed to transform their school to becoming such a school driven by a calling. Seeing themselves as practical theologians does not eliminate the factors that cause stress in teachers’ lives, but it becomes the driving force that keeps them coping in times of duress. The participants in this research journey learned that having a calling to teach requires a daily commitment to being in the service of God, to viewing the children and the situation in education in South Africa through the eyes of God. Being a practical theologian creates a different kind of responsibility in the Christian teacher, because they are now accountable to an alternative source than only the Department of Education, they answer to God. Thus they become the hands and feet of God in their classrooms and in turn, serve as guardians and agents of hope for each other.
Open Access
A homiletical comparative study of the principles and methods of communication in the preaching of John R.W. Stott and Martyn Lloyd-Jones
(University of the Free State, 2000-05) Kim, Myung-Soo; KeIlerman, J. S.
English: For the purposes of achieving the aim of this study the following objectives have been pursued: (1) The investigation and comparison of the principles and methods of Stott and Lloyd-Jones' s preaching and communication (2)The analysis of their principles and methods of preaching and communication in their homilies. (3) An evaluation within the broader spectrum of the Reformational and Biblical theology has also been completed. * Stott and Lloyd- Jones's preaching emphasises the following: (l)They emphasize that preaching is central to and has a predominating position in the life of the church. (2) The definition of preaching is that God's people will hear his voice and respond to Him in obedience with the total person. (3) They have the same faith and submission to the triune God, and the Holy Bible. (4) There must always be a controlling factor in our preparation of our sermons and messages. And, both kerygma and didache belong to the essence of Reformed or Evangelical theology and cannot be separated. (5) The aim of preaching is much more than the unveiling of Christ; it is to see him, hear the Lord's voice; to glorify Him. to fall down and worship Him. And they emphasize expository preaching. * Stott and Lloyd-Jones' s communication emphasises following: (1) They emphasize the importance of the preacher as a communicator. Because, we preachers will always be pastor, steward, herald, father, servant, minister, ambassador, witness of Christ Jesus at all times. (2) Their belief in the empowering of the Spirit in the delivery of sermons gave shape to their ministry. (3) The definition of communication in their preaching is that it is not a one-sided delivery of the message. It is an exchange (or interaction) between preacher and congregation. (4) Their final views on communication is bringing about a change in the Christian way of life. (5) They regard the incarnation of Jesus Christ as the theological basis of their communication. The Son of God became flesh. It is a good model of theological communication. (6) We must remember their effective communication. Because, we need the bridge-building between the biblical world and modern world, And the element of freedom of the Spirit during sermon time. (7) The Holy Spirit makes communication in preaching effective. The Holy Ghost is the most excellent communicator. It is clear that this study has proved that preaching and communication of the gospel are still very important at the beginning of the 21st century. Preachers can learn from Stott and Lloyd-Jones and in that way fulfil their calling: "Preaching is the flower of Christianity!"
Open Access
Leadership and transformation in the African church: a practical theological study of one denomination
(University of the Free State, 2016) Pali, Khamadi Joseph; Ganzevoort, R. R.; Venter, R.; Schoeman, K.
𝑬𝒏𝒈𝒍𝒊𝒔𝒉 The Dutch Reformed Church in Africa in the Orange Free State (DRCA OFS) is one of the Dutch Reformed family churches in South Africa. The DRCA OFS was established over a century ago for Black Africans. Its membership in the post-apartheid era is still predominantly Black Africans with a few White missionaries serving and subsidised by the DRC in South Africa. At the moment, the DRCA OFS is experiencing a waning ministry. Internally, there is poor commitment to missional activities such as leitourgia, koinonia, and kerugma with mounting tension and conflicts among those in leadership. The external ministry mission including diaconal ministry is very poor. In light of the above, the following research questions arise: What kind of leadership is predominant in the congregations of the DRCA OFS? What kind of transformation of congregational leadership is required in view of the external and internal challenges of the DRCA OFS? The findings revealed that the dominant pastoral leadership in the congregations of the DRCA OFS failed to produce better leadership and to facilitate required changes. By contrast, transformational leadership produced better leaders, targets inner change of a person and facilitate required changes in the congregational ministry. Briefly, the study also discovered that leadership in the congregations of the DRCA OFS needs deep change with regard to vision, character, leadership framework, and strategies of leadership practice. This empirical study aims to describe the role of transformational leadership in the renewal of the congregations in order to facilitate transformation of the church towards a missional and visionary church of the future. ___________________________________________________________________
Open Access
Lewe na apartheid: lidmate se narratiewe vanuit 'n longitudinale pastorale betrokkenheid
(University of the Free State, 2013-01) Foot, Leon Michael; Van den Berg, Jan-Albert
English: How do white Afrikaans Christians live in post-apartheid South Africa? This is the question that is investigated in this longitudinal research. The co-researchers are white members of the Dutch Reformed Church (Welkom South congregation). Over a period of fourteen years (1998-2012) they were twice given the opportunity to tell their self-narratives. The study uses the Trust and Reconciliation Commission’s (TRC) revelations as a backdrop for their stories. The themes include white people’s idea of apartheid, guilt and confession of guilt, reconciliation and the role of the church in all of these. The report is presented according to the ABDCE narrative research model. Chapter one is a story of action. This tells of the 1994 political transition and the following TRC. The report is placed within practical theology and specifically in a postmodern paradigm. Social construction discourse is discussed as well as the methodology used. The method used in the initial and follow-up research is explained as well as the origin of the transcriptions that is included as attachments. The second chapter is a story of the background and focuses on the background and origins of apartheid as seen through the eyes of the co-researchers. Then the fourteen years before the follow-up research is examined. The opinions of the coresearchers are given under the headings of uncertain, disillusioned, excited and dishonest. The role of the church are portrayed in two sections: first the period before 1998 and the time since 1998. Lastly two models are suggested as lenses through which transformation can be viewed. In chapter three (a story of development) the co-researchers are given a bigger voice. With the use of longer and shorted extracts from the transcription the position of each is described. The pertinent question is how they viewed apartheid through their white eyes. The co-researchers then react to the TRC disclosures. Five typical reactions are described. In the final part of the chapter the role of the church up to that stage is discussed. Chapter four is a story of a climax. Here we hear the co-researchers in 2012. The same themes as in the previous chapter are discussed. The participants give their opinion regarding the two worlds we still live in as well as the racism that is still part of their daily lives. Guilt, reconciliation and affirmative action is discussed. The same themes are the discussed from a church point of view. The last chapter is a story of an ending. First the impact of the TRC is discussed. The focus then falls on the heart and legacy of apartheid. Then the path of guilt and reconciliation and the role the church need to play, is examined. The liberating forgiveness is highlighted in contrast to the paralysing guilt that many seems to have. The chapter ends with a look at the road ahead for white Afrikaans Christians. The hope and the challenges are presented. This research looked at how white Afrikaans Christians live in post-apartheid South Africa. The TRC is used as an alternative story to the one usually told by white people. The co-researched unfortunately show little insight into the effects apartheid had on black people and therefore issues of guilt, confession and affirmative action remains controversial.
Open Access
Middelloopbaan-ontwikkeling deur spirituele lewenstylafrigting
(University of the Free State, 2010-11) Fourie, Magdalena Cornelia; Van den Berg, Jan-Albert
English: The changing landscape of work and careers is attributed to constant world changes. It requires employees’ skill regarding self-management as a locus of responsibility with pro-activity and an openness for new experiences. The population explosion of middle career adults and increasing knowledge regarding the middle career development have led to the identification of the middle life stage as a time worthy of study. In the study the metaphor of opera plays an important role. The research aims at becoming libretto (operatext) itself, with the accompaniment and application of metaphoric meaning where the structural exposition is embodied in the overture, acts and finale. This study is at home in the epistemological and methodological development of a broad and interdisciplinary dialogue, where various voices in the form of different domains converse in order to establish an integrated whole. An interdisciplinary dialogue deals with the attempt to convene a variety of disciplines of reasoning strategies with wide frames of reference, different epistemological catalysts and experimental resources. Four domains in this research study are given an opportunity to speak in an attempt to sensibly be held accountable regarding the challenge of spiritual life coaching as facilitating process would succeed in promoting middle career development. Although the four voices form the main characters, accents and nuances which have been embodied in additional characters representative of co-researchers and the librettis, are also heard. The first domain entails practical theology that does not only want to focus on man’s religious actions, but involves communication. It wants to establish a meeting between God and man, as well as communication with others to create space for God in this world outside the circumference of the church where public importance is underlined with a directedness to public wisdom and social transformation. The pragmatic facilitates a reflective dialogue and the construction of models which are applied by practical theology to provide guidance to individuals and communities regarding the method of activities or practices. Middle career development supposes the second domain and is regarded as a reevaluation and questioning time regarding personal, professional and spiritual development. The middle career entails the age group 40 to 55 years. This phase is characterized by two major variables, namely the confrontation of middle year transition and the retaining of productivity levels. Spirituality in the workplace currently enjoys wide corporative interest due to a worldwide movement which has brought about an emphasis shift to work as meaningful and sensible. It supposes the third dialogue partner representative of the domain, namely spiritual intelligence. The search for meaning and significance is brought into relation with spirituality due to the latter being described and understood as a type of intelligence. Life coaching, as the fourth domain, is multidisciplinary by nature. It is considered to be an eclectic approach where various skills and techniques are borrowed from other disciplines. Life coaching is considered to be a collaborative, solution-focused, resultsorientated and systematic process during which the coach facilitates the increase of life experience and goal achievement in the personal and professional life of the client. These four domains have united to an integrated whole where all participating parties could be heard in unison in the supposed interdisciplinary dialogue. The study reaches a climax in the agreeing illumination that spiritual life coaching as facilitating process can promote middle career development.
Open Access
A missiological analysis of strategies of the Seventh-day Adventist Church missionaries in South Africa
(University of the Free State, 2022) Williams, Sicelo James; Baron, E.; Pali, K. J.
The Seventh-day Adventist Church (SDA) was organised in 1860 in the United States of America (USA). In the 1890s, the church was established in South Africa among White people (Mafani 2011:84). The church employed different strategies to convert the people in South Africa. The reason for this study was to identify and analyse the strategies used by SDA missionaries to convert people to Christianity in South Africa. The researcher used the praxis cycle of Madge Karecki as an analytical framework to analyse the missionary activities of the SDA missionaries at three mission stations. This was done by reading the primary "missionary reports" and "archival documents" written by SDA missionaries, or others who wrote about SDA missionary work in South Africa. The researcher visited the archives, selected books on the missionaries, and documented the histories of the missionaries, as well as others on the mission activities that took place. The study found that the strategies were marked by evils such as racism, militant sectarianism, and blind support of oppressive economic and political systems. The missionary strategies were not contextualised to fit in the local situation of the African people. The missionary strategies focused only on the teachings of the Bible and failed to address issues of human dignity and social justice. The SDA missionary strategies were Eurocentric and failed to consider the local cultures of the African people.
Open Access
The missional life of congregations of the Seventh-day Adventist Church in the Free State
(University of the Free State, 2017-02) Venter, Marthinus Theunis Steyn; Schoeman, W. J.
English: This dissertation examines the missional life of the Seventh-day Adventist Church in the Free State. It aims to listen to the voices of the people and the leadership to access the life and vitality of the Church and to ascertain where the church is most fully alive. The research problem and research question are stated. The NCLS, an international congregational project endeavouring to understand church vitality is explored and the research methodology utilized in this study is discussed. Healthy missional congregations; missional theology and the evaluation of congregations, is explored. The ecclesiology of the Seventh-day Adventist Church is discussed. Under ecclesiology, general ecclesiology and Seventh-day Adventist ecclesiology is explored. This includes the fundamental beliefs; structure of governance; church membership of the world wide Seventh-day Adventist Church. An in depth study of the Seventh-day Adventist Congregations in the Free State is done. The voice of the people in the Seventh-day Adventist Church in the Free State is reported by means of the Church Life Study. A detailed review of the vitality of the Church in the Free State is given. The voice of the leadership of the individual congregations in the Free State through the initial and focus group interviews were discussed. Then the voice of the leadership of the SDA Church in the Free State as a whole, through the initial and focus group interviews conducted is explored. The final chapter gives a conclusion of the Missional Life of the Seventh-day Adventist Church in the Free State in terms of the three core qualities. It is concluded that the Free State SDA congregations are not healthy, missional congregations in view of their relationships with God, each other and with the community. It is however encouraging to note that because of the high standard of the worship service and its strong foundation, the Church has the potential to become a fully missional Church and the leadership is determined to achieve this goal in the Free State.