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Preacher and spirituality : a diaconiological study in the light of the Pastoral Epistles
Full text linkThesis (ThM)--PU for CHE, 19981. The aim and objectives of the study -
For the renewal of the mainline churches today and the recovery of their vitality, the main aim of this study was to research the Scriptural foundation of the preacher and his spirituality diaconiologically in the light of the Pastoral Epistles, and to suggest some Scriptural praxis for the preacher's spirituality in order to equip the preacher spiritually. For purposes of achieving this aim, the following objectives have been pursued: * to study and define more closely 'preaching' in regard to the Pastoral Epistles. * to investigate and define more closely 'the preacher' by way of the Pastoral Epistles.
* to investigate and define more closely 'spirituality' in the light of the Pastoral
Epistles, especially spirituality in relation to the preacher. * to study and define the 'preacher and his spirituality' in the light of practice theoretical perspectives.
* to suggest 'some guidelines for the praxis of exercising the preacher's
spirituality' in the light of practice-theoretical perspectives. 2. Basis-theoretical perspectives from the Pastoral Epistles on preaching - Basis-theoretical perspectives from the Pastoral Epistles on preaching can be summarised as follows:
* Preaching is deeply rooted in God, in Jesus Christ as Sender of the preacher,
and in the truth of the Word and the doctrine based on the Word. Preaching,
therefore, is more than just recounting the story about the Word of God spoken by Jesus. In preaching this Word itself comes to the listeners. To sum it all up, preaching is the Word of God coming to man. * The goal of preaching is to help hearers in the world to get salvation through faith in Jesus Christ, to help new converts to grow in their faith soundly,
and to help believers devote their strength as the workers of God to the
gospel. * Preaching as the delivery of the gospel from century to century has primacy in the church because survival of the church belongs to the Word of God.
* Preaching has the power to change and save people in the world even though
they are very stubborn and evil sinners. Preaching also has the power which
can thoroughly equip believers to be a good worker of God by teaching,
rebuking, correcting and training.
3. Basis-theoretical perspectives from the Pastoral Epistles on the 'preacher' -
Basis-theoretical perspectives from the Pastoral Epistles on the preacher can be
summarised as follows: * The preacher can be defined as follows: the person who has been called by God, who has received the message from God, who has been sent by and for God. The preacher, therefore, must deliver the message given to him by God. In his preaching, he must not express his personal opinions, his own view of things or his own philosophy. He must, without doubt, preach the truth which God gave him. * The preacher should recognize that he is a sinner who must be saved through Jesus Christ before doing his ministry in the local church. He is at first a child of God who must fight the good fight for everlasting life, and then a preacher. * The basic task of the preacher is to preach the Word of God correctly, and to help various believers grow and mature in their faith, and to live for the glory of God in the broken world. * The authority of the preacher is basically rooted in God, in Jesus Christ, the Lord as the Sender of the preacher, and is deeply connected to the ministering of the Word of God. 4. Perspectives from the Pastoral Epistles on the preacher's spirituality - The perspectives from the Pastoral Epistles on the preacher's spirituality can be
summarised as follows: * Spirituality, as EVOEBEIA in the pastoral Epistles, can be defined as operational faith, that 'truth' and 'conduct' (life) of the gospel are very
closely in harmony. * The preacher's spirituality relating to the truth of the gospel concretely contains the following factors: - Proclamation for the glory of God - Christ-centred gospel - Burning heart for the gospel - Bold proclamation
- Faithfulness to the Word of truth
* The preacher's spirituality relating to the life of the gospel concretely contains
the following factors: - True love - Self-sacrifice - Humility - Holy life
5. Practice-theoretical perspectives on the preacher and his spirituality -
Practice-theoretical perspectives on the preacher and his spirituality can be
summarised as follows: * The preacher as a pastor plays various roles publicly in the church: as a preacher, teacher, counsellor, visitor and administrator. It means that he always has a lot of work to do. * The preacher as a pastor is in multiple relationships: with family, colleagues, congregation, and society. The result of the preacher's ministry will probably depend most on the quality of his personal and pastoral relationships with the people he serves. * The preacher as a pastor is also a person, who has physical, mental, emotional and social dimensions. Therefore, the preacher is often distressed physically, mentally and emotionally: tiredness, burnout, pressure, stress, conflict, depression, tension, anxiety and loneliness. * The preacher as a pastor confronts various hazards while he ministers in the local church because he is also human. The hazards are self-conceit, laziness, professionalism and sexual misconduct. 6. The preacher and his Spirituality: Basis-theoretical and practice theoretical guidelines for praxis -
The following conclusions on the preacher and his spirituality - basis-theoretical and practice-theoretical guidelines for the praxis can be summarised: * The term 'practice of spirituality' does not mean just man's positive spiritual activities, but spiritual activities based on the grace of God. Its basic and primary concern is not an external and technical training for doing well in a certain ministry, but it is rather an internal training for helping the formation of character. * The biblical basis for the practice of spirituality is I Tim. 4:7. The preacher's spirituality does not become mature automatically, even though he is a minister. Accordingly, the preacher must, like an athlete, train himself spiritually. * Guidelines for the preacher's practice in spirituality are suggested as follows: - The preacher must take in the Word of God regularly
- The preacher must pray ceaselessly to God - The preacher must rely fully upon the Holy Spirit 7. Final conclusions -
* This is the last word of this study. Truly, the preacher must be a deep and mature man spiritually because his mature spirituality can definitely make himself renewable and vital spiritually. If the preacher is renewable and vital
spiritually, his preaching will be renewable and vital indeed (the preacher's preaching can never be renewable and vital without the renewal of himself). If the preacher's preaching is renewable, vital and powerful, surely his
congregation will be renewable and vital spiritually, and then the church of
God will be renewable, vital and revival again. That means that the congregation which is sleeping, will wake up; formalism and superficialism in the church will disappear; those who had left the church, will return; there will be a striking increase of conversion in this broken world.Master
The form of the sermon and effective communication : a homiletical study
Full text linkThesis (Ph.D. (Practical Theology))--North-West University, Potchefstroom Campus, 2004.The aims underlying- this study are basically an attempt to provide possible answers to the following two questions: *Why should the form of sermons contribute to communicate the embedded message effectively? * In which way can a preacher structure and adapt the form of sermons in order to communicate effectively to a contemporary congregation? In order to reach these aims a selection of sermons and the way in which they communicate an underlying message are investigated. This approach is used to disclose possible basis-theoretical elements that have been applied in Scripture and in the history of preaching. Certain aspects of effective communication are also analysed and explained in order to extract metatheoretical elements that can be applied to the form of sermons. Finally,
certain conclusions are deduced after these elements have been scrutinised. Basis-theoretically, the research undertaken has revealed the following guidelines: * Literary forms and rhetorical devices in the Bible contribute to effective communication. A preacher should thus pay attention to, on
the one hand, literary forms applied in the Bible and, on the other hand, the dynamics of communication in the process of exegesis.
* To communicate effectively in a sermon a preacher should consider the flow, the movement and links in the construction of sermons, as opposed to fixed categorical statements forced onto the text. Further
conditions for communication in a sermon include inter alia the following: the unity of the line of thought within the sermon, and also the utilisation of imaginative portrayal, narrative style and metaphorical language.
* The form of a sermon has the inherent communicative ability to provide a link between preacher and listener, incite the interest and attention of listeners, and span a bridge between problem statement and a possible solution. * A preacher should find fulfilment in the careful arranging of words and images as they eventually contribute to create an environment in which faith can develop and grow. A preacher should thus apply the narrative as well as the communicative value and function of images, metaphors, illustrations and examples. In this study the necessity of understanding the communication process between preacher and congregation is highlighted on metatheoretical level, and ways of communicating these aspects effectively are also indicated. Guidelines that have been extracted as a result of the research undertaken include the following: * The form of sermons should be shaped by and also reflect the form of the biblical text. The biblical text should not merely yield the ideas
and structure for the sermon, but the literary form of the biblical text should also co-determine the form and structuring of the sermon. In order to enhance effective communication a preacher could make
use of inter alia the following: a congregation-centred sermon form, an
induction-centred sermon form, and a narrative-centred sermon form. Sermon form should be structured, not only according to the line of thought and the movement and links in the biblical text itself, but also by analysing the nature and needs of a contemporary audience.Doctora
Die gesindheid van die hoorder as moontlike geruis (kommunikasiestoornis tussen prediker en gehoor) in die oordrag van die preek : 'n homiletiese studie
Full text linkThesis (M.A. (Homiletics))--North-West University, Potchefstroom Campus, 2006.In this homiletical investigation in which it was attempted to study hearers' attitude as possible noise (communication barrier between preacher and hearer) in the process of transferring the message of a sermon, the following aspects were incorporated: Basis-theoretical perspectives on the attitude of hearers as possible cause of noise in the process of transferring the message of a sermon. (To illustrate this facet the parable of the sower in Luke 8:4-15 was analysed.)
Meta-theoretical perspectives on hearers' attitude as possible cause of noise in the
process of transferring the message of a sermon. (Perspectives from the fields of
Psychology and Communication Sciences, as well as empirical data obtained were
implemented in this section of the investigation.) Practice-theoretical perspectives on hearers' attitude as possible noise in the process of transferring the message of a sermon. (Results of the hermeneutical interaction between basis-theoretical and meta-theoretical material were included in this section.) In Chapter 1 it was attempted to reach the set aim by analysing Luke 8:4-15, indicating the broad
thought structure of this pericope. On the basis of the thought structure the nature of the interaction between preacher, hearer, attitude and noise was also illustrated schematically. These schematic illustrations gave an indication of the following: the macro-structure of this section from
Scripture, the paragraph layout, the text layout and the micro-structure. In the exegetical part in which the above-mentioned aspects were investigated in more detail the following were focused on: preacher and preaching, the spirituality of the preacher, hearers' attitude, the nature of noise originating in the process of communicating the message of a sermon, and the influence of Satan in the process of listening. The nature of Jesus's preaching was traced by analysing the parable of the sower. In this parable four kinds of hearers are highlighted: those influenced by Satan, those touched by short-lived emotions, those influenced by temptations, and in final instance, those in whose lives the Word of
God impacts positively. In the parable four possible conditions of soil are utilised as images to explain in concrete terms the nature of the noise that obstructs the possible positive influence and outcome of the process of preaching. The kind of soil can for instance be characterised by its hardness, lack of depth or being obstructed by weeds. Seed can only germinate in good and fertile soil. In Chapter 3 the set aim was approached on meta-theoretical level. The development and the changing of attitude were discussed within the fields of Psychology and the subdivision of Social
Psychology, as well as in the field of Communication Sciences. Noise as interpreted within the framework of the Social Sciences was also investigated. The conclusion arrived at was that the existence of the concept of noise has increasingly been acknowledged in the fields of both Psychology and Communication Sciences. The point of departure of this study was that human change of attitude is primarily brought about by the Holy Spirit. It was, however, also emphasised that available techniques from the field of contemporary Communication Sciences can be implemented to effect a change in attitude.
Chapter 4 indicated practice-theoretically that noise will inevitably remain part of the homiletical process. In an attempt to eliminate the effect of communication barriers preachers as well as hearers should practise their spirituality, help one another to focus on the cross, and listen positively to the message of the Word. This study attempted to investigate the attitude of hearers as possible noise (communication
barriers between preacher and hearer) in transferring the message of a sermon. The nature of the homiletical process was illustrated by means of analysing Luke 8:4-15. In the light of data thus obtained perspectives on ways to counter act noise in the process of preaching were given.Master
Noutetiese berading van persone met piëtistiese mistastings oor lewensheiligheid
No full textThesis (Ph.D. (Pastoral)--North-West University, Potchefstroom Campus, 2010.In the rich diversity of forms of the Christian Church, there are different perspectives on how believers ought to live holy lives and how their sanctification should progress. As such, the piety and sanctification of Christians entail every facet of our lives and the possibility of misunderstanding is ever present, because humans are fallible and at risk to "work" with the Bible in their own fashion. A wrong understanding of sin inevitably leads to error as regards piety. Pietism or mutations /forms thereof may therefore stifle, rather than promote real piety coram Deo, in the Christian faith community and in conducting our everyday lives. The aim of the study is, therefore, to advance genuine piety with Christian believers. The doctrine of successive works of grace and the style or approach in which proponents of the doctrine treat Scripture, were critically examined in the first section of the basis-theory. A hermeneutical position from the reformed perspective was stated. The sovereignty of God and the acknowledged authority of Scripture are both the centre and periphery of the reformed perspective, and from a grammatical-historical paradigm augmented by historical-cultural information, the construct of sin in the understanding of the first New Testament audience was examined. The juxtaposed construct of piety, as the logical opposite of sin, was correspondingly explored. The doctrine of so-called successive works of grace was reviewed analytically in the second phase of the basis-theory and the conclusion was stated that this doctrine is a form of pietism. The usage of Scripture and the terminology utilized by pietistic groupings to establish their doctrine was evaluated from a grammatical-historical point of departure.
The aim of the study was to render pastoral assistance to someone who was, or is involved with the successive works of grace variation of pietism. For this reason, the meta-theoretical facet of the study did not focus on an academic study of sources to explain the phenomenon of pietism, but instead believers' experience of the successive works of grace form of pietism was investigated by means of a narrative empirical study. This investigation took place within the margins of the religious experience of three groups of participants in a church that embraces the particular doctrine. The three categories were believers that advocate the doctrine of successive works of grace, believers that abandoned the same and those that disagree with such a doctrine. From the basis-theory and the interpretation of the empirical results, an uncomplicated hermeneutical counselling strategy was put together with due emphasis on the correct understanding of Scriptural information on the topics of sin and piety/sanctification. The aim of the strategy is to educate believers from a Scriptural position and perspective on the indicative-imperative aspects of reconciliation and sanctification in Christ. The perfection of what Jesus has done and our reciprocal faith response is stated and conveyed in the strategy. A model consisting of a number of counselling sessions are suggested to guide believers not to adopt the particular belief or, otherwise, to provide a pastoral, remedial support to assist believers in finding liberation from the doctrine of successive works of grace.Doctora
Die geskiedenis van die kategese In die Gereformeerde kerke in Suid Afrika, 1859 - 2009
Full text linkPhD (Dogmatics), North-West University, Potchefstroom, CampusThis study is a scientific investigation of the history of catechesis in the Reformed Churches in South Africa from 1859 to 2009. A full picture of the history of catechesis in the Reformed Churches in South Africa is necessary with a view to evaluation and planning which are needed, as the history of catechesis in the Reformed Churches in South Africa has never been investigated and recorded. The focus of this study was church catechesis (as opposed to catechesis in the home or school). The foundation of catechesis is found in the Word of God. The historic development of catechesis from the New Testament to the Nearer Reformation was investigated as a background for this study. Catechesis in the Reformed Churches in South Africa was especially influenced by the Nearer Reformation. The Nearer Reformation emphasised both the subject and the object of catechesis. In the course of the history of catechesis over the centuries, more and more emphasis was placed on the objective content of faith (fides quae creditur), at the expense of the subjective acts of faith (fides qua creditur). Catechists like A. Hellenbroek, W. Schortinghuis, J. Borstius, W.A. Brakel and B. Smytegelt had a positive influence on the practice of catechesis in the Reformed Churches in South Africa. The catechesis books of these catechetics were used in the Reformed Churches in South Africa for many years. The historic development of catechesis in South Africa from 1652 to 1859, when the Reformed Churches in South Africa were established, was researched with a view to identifying the influences on catechesis in the Reformed Churches in South Africa. Catechesis in the Reformed Churches was regarded as ecclesiastical services performed by the office of the minister. However, long distances between communities, many congregations and few ministers in the period shortly after the founding of the Reformed Churches in South Africa made it necessary to use catechesis teachers from among suitable members in the congregations. Because catechesis has an official character, matters of catechesis were addressed in meetings of the church councils and of supervising bodies. To a greater or a lesser extent, attention was paid at class level and at synod level to the curricula, syllabi and practical application of catechesis. The learning
outcomes of catechesis were addressed repeatedly. In the earliest years of the history of catechesis in the Reformed Churches in South Africa, the learning outcomes were seen as certainty of faith, maturity of faith, obedience to faith and confession of faith. Confession of faith gave admission to the Holy Communion. The 36th synod meeting of 1976 distinguished a dual goal: (a) the individual goal to guide the catechumen towards confession of faith and participation in the Holy Communion, and (b) the common goal to guide the children of the covenant towards an intentional life in full community with God's people. In 2004, the learning outcome of catechesis was formulated as guiding the catechumen towards certainty of salvation and appropriation of salvation. In the years 1961-1970 the synod thoroughly addressed the principle facets of catechesis. The 1967 synod meeting approved a report which principally addressed catechesis in the Reformed Churches in South Africa in terms of all its aspects. From 1935 to 1958, the possibility of appointing a permanent catechesis organiser was considered at synod level. Over the years, various delegate groups paid attention to this matter, as instructed by synod meetings. The synod meeting of 1955 approved the appointment of a catechesis organiser. Dr K.S. van Wyk de Vries of Bloemfontein was appointed in this position, which he accepted on 1July1955. However, many people were ardently opposed to this development and made their opinions known in remonstrances and in letters in Die Kerkblad
(Newsletter of the Church). On 27 January 1958, the synod meeting condemned the appointment of a catechesis organiser, and shortly afterwards Dr K.S. van Wyk de Vries accepted an appointment as minister in a Pretoria congregation. Thus, the unpleasant and hostile proceedings with regard to a catechesis organiser were concluded. Through all the decades of its existence, the Reformed Churches in South Africa were concerned with textbooks for its catechesis. From 1970 to 2009 catechesis manuals were used instead of
textbooks, and newly compiled manuals for all classes were published in 1983, 1990 and 2000. The history of catechesis in the Reformed Churches in South Africa rests on 8 principles: 9) Ecclesiological: catechesis is seen as an ecclesiastic service. 10) Diaconiological: catechesis is ecclesiastic service through the office of the minister. 11 ) Pistological: the learning outcomes of catechesis are certainty of salvation and appropriation of salvation. 12) Phaseological: the children of the covenant are the object of catechesis.
13) Theocentric: God is the Subject of catechesis. 14) Didagonal: the learning content of catechesis is the Bible, the Heidelberg Catechism and ecclesiastical history. 15) Methodological: it was determined that catechesis should be taught orderly according to
certain methods. 16) Practically oriented: decisions were made about all practical matters concerning catechesis, such as duration, venues, class divisions etc.Doctora
Kleingroepbediening : 'n strategie vir kwalitatiewe en kwantitatiewe groei in die Gereformeerde Kerke in Suid-Afrika
No full textThesis (Th.M.)--Potchefstroom University for Christian Higher Education, 2000.Master
Going Beyond Counting First Authors in Author Co-citation Analysis
Full text linkThe present study examines one of the fundamental aspects of author co-citation analysis (ACA) - the way co-citation
counts are defined. Co-citation counting provides the data on which all subsequent statistical analyses and mappings
are based, and we compare ACA results based on two different types of co-citation counting - the traditional type that
only counts the first one among a cited work's authors on the one hand and a non-traditional type that takes into
account the first 5 authors of a cited work on the other hand. Results indicate that the picture produced through this non-traditional author co-citation counting contains more coherent author groups and is therefore considerably clearer. However, this picture represents fewer specialties in the research field being studied than that produced through the traditional first-author co-citation counting when the same number of top-ranked authors is selected and analyzed. Reasons for these effects are discussed
Variations on the Author
Full text link“Variations on the Author” discusses two of Eduardo Coutinho’s recent films (Um Dia na Vida, from 2010, and Últimas Conversas, posthumously released in 2015) and their contribution to the general question of documentary authorship. The director’s filmography is characterized by a consistent yet self-effacing form of authorial self-inscription: Coutinho often features as an interviewer that rather than express opinions propels discourses; an interviewer that is good at listening. This mode of self-inscription characterizes him as an author who is not expressive but who is nonetheless markedly present on the screen. In Um Dia na Vida, however, Coutinho is completely absent form the image, while Últimas Conversas, on the contrary, includes a confessional prologue that moves the director from the margins to the center of his films. This article examines the ways in which these works stand out in the filmography of a director who offers new insights into the notion of cinematic authorship
Appropriate Similarity Measures for Author Cocitation Analysis
Full text linkWe provide a number of new insights into the methodological discussion about author cocitation analysis. We first argue that the use of the Pearson correlation for measuring the similarity between authors’ cocitation profiles is not very satisfactory. We then discuss what kind of similarity measures may be used as an alternative to the Pearson correlation. We consider three similarity measures in particular. One is the well-known cosine. The other two similarity measures have not been used before in the bibliometric literature. Finally, we show by means of an example that our findings have a high practical relevance.information science;Pearson correlation;cosine;similarity measure;author cocitation analysis
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