Doctoral Degrees (Practical Theology)
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Item 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)”. ___________________________________________________________________Item 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.Item 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.Item 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.Item Open Access The role of pastoral counselling in healing spiritual woundedness of official first responders(University of the Free State, 2019-01) Van Straten, Annelene; Meyer, JuanitaThe spiritual woundedness of official first responders is a problem that is not often recognised or acknowledged by mental health practitioners. Holistic healing in mental health focuses mostly on the biopsychosocial wounds suffered by traumatised persons. Spirituality, with no agreed upon definition, has been condensed to its core in this study, consisting of elements featured in most spiritual definitions. The major elements were that of meaning-making, connectedness, and hope. The study was grounded in a narrative approach to therapy and positioned within a postfoundational notion of practical theology. The Art of War, written by Sun Tzu, was used as a metaphor throughout the study to explain the war-like work environment in which the official first responders find themselves. The study aimed at examining the nature of the spiritual woundedness of the official first responders and to explore the possibility of a narrative pastoral approach to therapy in the healing of their spiritual woundedness. By employing purposive sampling, co-researchers were selected to narrate their experiences. The main findings were that spirituality forms part of the official first responders’ religious schemas, and therefore it would be vital to incorporate spirituality in the therapeutic process. Spirituality has been found to be a salient predictor of mental health. In addition, the study found that OFRs struggle with concepts that influence their spiritual healing such as violent acts towards others, masculinity in the workplace, and the burden of a hero-mentality, distrust towards therapeutic interventions, and a lack of support for their families.Item 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.Item Open Access Die ontwerp van 'n terapeutiese model vir die pastorale seksuologie(University of the Free State, 2001-09) Casaleggio, Enrico; Janse van Rensburg, JohanEnglish: 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.Item 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.Item 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.Item 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. ___________________________________________________________________Item 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.Item Open Access The spirituality of a preacher in African context : reflections from the life and ministry of the apostle Paul(University of the Free State, 2003-06) Keta, Tsotetsi David; Kellerman, J. S.; Van Zyl, H. C.English: The subject spirituality is very popular in these days. There are different ways in which people try to give a definition to it. Some people see it as a personal feeling in his inner-most, which we consider as too narrow. Other scholars see it as something pertaining to a particular way of life, which is too one-sided. In this study we try to show how the subject spirituality is comprehensive and embraces the whole life of a person before God. In the history of the church we encounter moments when certain teachings were held so high as if that would constitute the whole teaching of the Bible. The rescue from this pitfall was brought about by the Reformation of the sixteenth century when people returned to the Bible. A scramble to Africa came also with the spread of Christianity. The carriers of the message were not all people of the same stock and also their motives were not the same - there were gospel missionaries, travellers, traders and also imperialists. Amidst all these competing streams there was a not so clear understanding of the cultures of the nationals with the result that there appeared to be tension between culture and Christianity. This study highlights some of these cultural aspects in order to enlighten the church so that it will devise ways of bringing the gospel holistically. African spirituality needs be informed of reformation spirituality as entailed in both Testaments of Scripture. In this study the ministry of the apostle Paul is taken as a case study for both the preacher and his flock, especially Philippians. Suggestions are given to the preacher as to how he can enhance his ministry.Item 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!"Item 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).Item Open Access Die verkondiging van die Evangelie van Christus aan Suid-Afrikaanse Moslems: 'n gemeentegebaseerde model(University of the Free State, 2003-05) Scheepers, Phillip Johan; Kellerman, J. S.; Verster, P.English: The aim of this study is the establishment, for outreach amongst South African Muslims, of a model which recognizes and utilizes the presence of local Christian churches. Insights from both Practical Theology and Missiology are being considered. The study is divided into three main parts, namely a) foundation b) context and c) strategy. The following issues are discussed under these headings: Foundation: It was the intention of the researcher to avoid the pitfall of formulating a strategy on purely pragmatic grounds through the laying of a solid Biblical and Theological basis. This is done through focussing on: a) A theological discussion of the calling of the Church to reach out to those who have not yet responded to the Christian Gospel. b) An analysis of the relationship between the Gospel and Culture with a specific emphasis on outreach amongst South African Muslims. The conclusion is reached that the establishment of mono-cultural congregations should not be part of the outreach strategy, and that everything possible should be done to ensure that the Gospel is communicated in culturally understandable ways. c) The issue of the relationship between different faiths is discussed using three basic approaches namely pluralism, inclusivism and particularism. A particularist approach wherein the uniqueness of the Christian message is maintained, is chosen as the basis of this study. It is emphasized that it is the calling and task of every believer and congregation to proclaim the Gospel in an unbelieving world. Context: In this part of the study the ‘environment’ in which outreach to South African Muslims will occur, is researched. The following issues are discussed: a) The main theological differences between Islam and Christianity as well as an historical overview of the relations between adherents of the two faiths. b) The Muslim community in South Africa is analysed. Specific attention is paid to its history, organisation and priorities. Differences within the community are also discussed. c) Interaction between South African Christians and Muslims is discussed with a specific focus on the relationship between the communities, their perceptions of each other, efforts at Christian outreach and the impact of conversion. Strategy: In this section an attempt is made to formulate a model for Christian outreach amongst South African Muslims based in local churches. It is divided into two main parts. They are: a) A section focusing on outreach among Muslims and b) A section focusing on the pastoral care of those who accepted the Christian faith from an Islamic background. In the first sections suggestions are made for both corporate and individual outreach. Emphasis is laid on the fact that Muslims should be approached with gentleness and respect, and that every effort should be made to introduce them to the message of the Christian Gospel in a culturally understandable way. In the section focusing on the care of Christian believers from an Islamic background the issues that can make the integration of new Christians from a Muslim background, into the church difficult, are highlighted. In response to this, a fivefold model (which entails proclamation and teaching, worship, service, community and encouragement) for the care of converts is suggested. The researcher is convinced that a practical and workable model for outreach among South African Muslims is presented in this study.Item Open Access 'n Prakties-teologiese basisteorie vir gemeente-analise(University of the Free State, 2002-06) Schoeman, Willem Jacobus; Kellerman, J. S.; Janse van Rensburg, J.English: Looking at a congregation from a practical-theological viewpoint, the congregational building process plays an important part. Planning of the ministry is implemented as a method of stimulating the process of change in the congregation and setting a course for it. Although it is possible to approach the growth and development of a congregation from various angles, one of the primary questions to be asked will always be the importance and nature of the analysis of the current situation of the congregation. The essentiality of an effective and accountable analysis of the congregation, as a stimulus for purposeful growth of the congregation, therefore speaks for itself. By using the problem-setting as a point of departure, a theory is developed for a congregational analysis. The process for the development of this theory lies on the three levels set out below. 1. The orientation points describe the supposition used as the basic point of departure in a congregational analysis. A hermeneutic model is used as practical theological point of departure, which means that Word and context stand in asymmetrical relation; the covenant between God and human being leads to specific structures of service in the congregation; and there is supposed to be a critical assumption between Word and context. The congregation is scrutinised both as defined and empirical subject. The building of a congregation is a process, which assists a congregation in giving structure (form-giving) - from its identity within its service structures - to its being a congregation; so that the congregation finally reaches its goal. 2. The fundamental points of departure indicates the principles which are handled when a congregation is scrutinised. The identity of the congregation lies on the level of an exclusive covenant relationship with the Holy Trinity; a reformed congregation offering the Word of God and the sacraments in pure form; a congregation bound to the denomination by keeping it amongst themselves; and a congregation who uses the four characteristics of the church (unity, holiness, universality and apostolicity) as guidelines for their work. The purpose of the congregation belongs to the nature of the congregation and this is not negotiable; a healed world of which the congregation is a witness in word and deed. The four service areas integrate the total ministry of the congregation. Leitourgia - worship; Kerugma - preaching; Koinonia - love and acceptance; and Diakonia - to be of service to others. The concrete congregation can only be understood by looking at the Identity, purpose and service structures of the congregation. The spirituality of the congregation results in the congregation getting a concrete structure at a specific place, time, and in a specific way by giving the four service areas their set places. The congregation and its members are formed by the context and should be of service within the South African community. 3. The methodological suppositions indicate the way in which the procedures are followed in implementing an analysis of a congregation. A congregational analysis should comply with the following methodological requirements: Reliability, validity, and generalisation. In carrying out an analysis of a congregation,qualitative, quantitative or narrative methods may be used. Congregational analysis is a research method in its own right and it forms a part of the bigger process of building a congregation. This process is never completed.Item Open Access Pastoral ethics within a Kenyan context(University of the Free State, 2005-11) Orera, Zedekiah Matata; Van Rensburg, Janse JohanEnglish: This research is concerned with the complex situation in which Kenyan pastoral ethicists find themselves, because there is very little difference between Kenyan ethics and the Kenyan ethos. This situation has arisen, because Kenya is an East African country, consisting of many ethnic tribes, which all vary in ethics and culture from one another. Thus, Kenyan pastoral ethicists will often find themselves unexpectedly involved in many issues, while trying to find solutions to problems, whether they are in the church, the community of in a family. One ethical lifestyle is seldom sufficient to deal with a particular issue, and Kenyan pastoral ethicists often find themselves in a sea of many related issues, all requiring attention. To serve all these ethnic groups, pastoral ethicists have to approach issues from a socio-cultural lifestyle, in order to understand the issues very well, so that they will be in a position to offer assistance. Some of these ethnic cultures have been influenced by Western cultures, brought into Kenya by Americans, Canadians and Europeans. Pastoral ethicists have to be consciously aware of all the cultural and ethical issues, so that they do not offend or harm people seeking their help. The topics and subtopics in this research work are obviously areas, that need independent and extensive research work. The researcher has incorporated them, to draw the 'true' picture of a Kenyan pastoral ethicist, involved in many issues at one time. In this way, the researcher believes that this research will contribute to pastoral ethical principles for Kenyan pastoral leaders in general, and pastoral ethicists in particular.Item Open Access Christian solidarity in pastoral counselling: a Kenyan perspective(University of the Free State, 2013-04) Wambugu, Anne Gathoni; Janse van Rensburg, JohanThis 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.Item Open Access Pastorale terapie met die MIV/VIGS geaffekteerde familie: 'n narratiewe benadering(University of the Free State, 2003-11) Bothma, Jan Daniel; Janse van Rensburg, JohanEnglish: HIV/AIDS has become an increasing concern, especially in South Africa. Recent statistics have revealed no significant decrease in the number of HIV/AIDS-infected individuals – this, in spite of numerous campaigns aiming to increase awareness and stop the virus from spreading. Aside from having an enormous impact on a country’s economy and population structures, HIV/AIDS also has a great influence on an infected person’s identity as well as on his friends and family. Although a number of pastoral methods of therapy already exist, certain theological components have been irreversibly radicalized by HIV/AIDS. Subsequently, a need has developed for a suitable pastoral method of therapy, concerning the HIV/AIDS-affected family. The narrative method is one that combines all the positive aspects already present in existing pastoral methods. When applied in conjunction with qualitative research, it is the method most suited to use for the purpose of this particular study. The nature of qualitative research is descriptive, exploratory, it examines complex manifestations situated deep within our social realities and it also enables the researcher to conduct his study in a participating manner. By taking basic theoretical perspectives on pastoral therapy into consideration, an attempt is made to set up alternative guidelines, by which to approach this specific problem situation. The extent to which HIV/AIDS disrupts the emotional atmosphere of the family, can clearly be observed in the obvious withdrawal in the behavior of especially the toddler, but also in those of the remaining members of this family (consisting of the parents and a toddler). By following the guidelines of the narrative approach, each family member, traumatized by the gripping influence of HIV/AIDS, is given the chance to express his/her experience (this is done in a reflective and meaningful way). Through these reflective conversations, the aim of this study is achieved as these (revealing) descriptions of each member’s experiences are shared among the participants, creating an atmosphere of acceptance – and ultimately restoring brittle relationships within the family. Within the pastoral encounter (a metaphorical encounter with God) a radical transformation takes place in every family member’s heart. This transformation is brought to pass by the Holy Ghost, which continuously influences, renews and supports our human spirit. Accordingly, the roles fulfilled by the parents also undergo significant change: Where (at first) survival is seen as the main priority, transformed attitudes gain the insight to realize that group work between the parents and the toddler is in truth, of much greater importance. Take note that the purpose of this study is not to prove anything; neither to examine the causes and/or consequences of HIV/AIDS, but rather to provide traumatized family members with an adequate chance to explain their experiences. Afterwards, (and based on a theoretical and theological background knowledge) these experiences are thoroughly reflected upon. The research group as a whole undergoes spiritual and emotional growth and thus the aim of practical theology (to bring about a transformation in conjunction with the Gospel) is reached – by means of the narrative method. By finally examining expressive results of the study, a suitable approach to pastoral therapy is revealed through which to bring about such a transformation in the lives of Christians from all culture groups. This specific approach has the necessary ability to counteract the crumbling process in traumatized families and bring forth a complete renewal in the family as a whole.Item Open Access 'n Pastoraal-hermeneutiese benadering tot pedofilie(University of the Free State, 2011-12-15) Potgieter, Stella; Janse Van Rensburg, JohanEnglish: Paedophilia is a major problem in South Africa. The sexual molestation of children appears to be a common occurrence. Statistics show that one out of three girls and one out of five boys are victims of sexual molestation. It even is more terrifying to reveal that 95% of molesters are male, and that children who were molested, usually become molesters themselves. Paedophilia is not a subject people like to talk about. It is embedded in the negative social discourse of violence and has far-reaching consequences for everyone who is touched by it. The need arose to find a suitable pastoral model in which meaningful pastoral therapy and multi-disciplinary models can be utilized together in therapy with the paedophile. In view of the apparent lack of pastoral models to deal with this problem, this study set out to find a suitable model for meaningful guidance to the paedophile. The nature of the investigation is determined by the hermeneutic approach. The paedophile is not allowed to be neutral in the therapeutic process. He becomes a co-researcher who is involved in the process and progresses from understanding to change. The pastoral models with a hermeneutic angle contribute to this research. The hermeneutic approach is particularly valuable when considering the issues of being human, as well as the soul and sexuality. The strategies of the narrative approach are employed to give the participant the chance to tell his problem-filled story. Other strategies are also used, namely meditation, visualisation, gestalt therapy and prayer therapy. The foundation of pastoral therapy in the narrative approach is the diaconiological epistemology, which is theologically founded and in which the normative authority of the Bible is recognised. However, for the purposes of this study the strategies are dissociated from their original epistemological roots and are used in the diaconiological epistemology. By means of a qualitative research method this study enters into the world of the paedophile in an explorative and descriptive manner. This method also makes it possible for the researcher to conduct the study in a participatory manner to be able to describe the practical implementation of the pastoral therapeutic process that is being examined. The solution to the dilemma of the paedophile lies in a holistic approach in which the entire person is attended to. Persons in the grip of paedophilia need every bit of care they can get, including pastoral therapy. Pastoral therapy enabled the participant to become aware of his spiritual wounds. He moved from a negative God view to a new perspective and a positive God view. From there he could proceed to forgiveness, which plays an important part in the person‟s feelings of guilt. True repentance occurred. The confession of sins enabled the participant to give and receive forgiveness. In this way inner healing was made possible. The participant benefited particularly from the visualisation techniques that were used. His interpersonal functioning improved and his feelings of guilt, sadness and anger were lessened. Society is not really aware of the phenomenon of paedophilia. Methods should be devised to raise consciousness in this regard. In this way not only the molester, but also victims of molestation that suffer from intense feelings of guilt, will gain fresh insights into their situation. At a meeting arranged by the researcher, women who had been molested as children, were given the opportunity to speak to a person who, by his own admission, is a paedophile and who has been managing and controlling his condition for nine years. They found answers to their questions and since he offered an apology to them on behalf of their molesters, they were able to forgive the persons who had wronged them. This study will render a service to society where there is a need for methods to make the general public aware of this enormous problem. The roots of paedophilia lie in the person‟s childhood, where his unstable home and own molestation play an important role. I am reluctant to talk about total transformation, but what I can state with confidence is that a person, who molests children, may be taught the skills to control and manage his sexually deviant behaviour. Participants in this study expressed a genuine desire to be free from their symptoms. If pastoral therapy is employed in conjunction with other disciplines, other persons who also suffer from this deviant behaviour may also be helped. The findings in this study are based on information that was obtained from the molesters himself.