Written by Frederick on . Posted in Conferences

Living the Missional Calling
SAPMC Missional Conference
Helderberg  2009-11-10

Missional Presence
More and more, the desire grows in me simply to walk around, greet people, enter their homes, sit on their doorsteps, play ball, throw water, and be known as someone who wants to live with them. It is a privilege to have the time to practice this simple ministry of presence. Still, it is not as simple as it seems. My own desire to be useful, to do something significant, or to be part of some impressive project is so strong that soon my time is taken up by meetings, conferences, study groups, and workshops that prevent me from walking the streets. It is difficult not to have plans, not to organize people around an urgent cause, and not to feel that you are working directly for social progress. But I wonder more and more if the first thing shouldn’t be to know people by name, to eat and drink with them, to listen to their stories and tell your own, and to let them know with words, handshakes, and hugs that you do not simply like them, but truly love them.
–  Henri Nouwen


At the outset, I want to make a few remarks about culture.  Culture refers to a set of shared attitudes, values, goals, and practices that characterizes an institution, organization or group.
We all take part in, and are part of culture, and e.g. all churches are cultural institutions. They are governed by this shared sense of what it is all about.
It is often said that culture is like air to a human being, or water to a fish.  Fish are actually not aware that they are surrounded by water.  Water is just there, water is the way things are around here, it is accepted as an invisible part of life.  But take a fish out of water, place it in fresh air, bring it to other possibilities, and the cultural shock is very concretely and immediately there.
A plunge is to deliberately move from the context of your dominant culture to another culture.  It is like a human being plunging into water and moving around in water.  Suddenly everything changes.  Your weight change in the water, movement is different, you need to use your muscles differently, strengths on land, may become weaknesses in water, etc.
For churches to leave the safety of the religious culture they own, to leave their perceived moral high ground behind, to perhaps speak of the deepest experiences of their hearts in a different language, amongst people who do not see life in the same way, who do not value the same things we do, is very threatening.
Our culture is often blind to other possibilities, it is often a closed system where we cannot imagine other ways of being and doing, which make it very threatening for us to jump into the murky water of groups we do not feel comfortable with.


2.1 To re-connect with our context and with God’s actions

In the Reformed tradition, as is the case with many mainline churches (old or more traditional churches), reality is defined for us by our theological convictions.  We fit our theology likes glasses or lenses to our eyes and we see what our lenses permit us to bring into focus.
We are being taught that God speaks to us only through the Word, and specifically the Word as it is preached to us by well trained theologians or pastors.  In their sermons they (we, us) keep our understanding of the world, with its many cultural groupings (that is groups with a particular way of life, not only ethnic groups) intact.
That disconnects it with the world in which Father, Son and Holy Spirit are active agents, bringing healing and restoration to.  We can re-connect with God’s actions by dwelling, plunging in our world.
It reminds me of the inner-city congregation in Port Elizabeth which started to distribute Bibles to people form other nationalities living in the downtown area. They were welcomed by these people, friendships grew, the outsiders started to attend church services.  A complicated set of circumstances and leadership challenges grew out of this initiative, with conflict amongst members too, but the congregation feels alive, in tune with God’s mission, and energised in a way you could not imagine a short while ago.

2.2 To grow in our teachability

Within our boundaries we have our ways of describing our world and our set ideas about what is going on.
Once we move beyond our boundaries, once we plunge, we experience I different reality.  Suddenly our ideas become problematic – we realise that we do not understand, that we need to be taught how to minister in realities that are vastly different from our presuppositions.
When God sends us to another group, we better learn out of personal experience about that group, we need to connect with them in spaces in which we are not in control of the situation, in order for us to learn.
We often learn what the Gospel is all about.  We may enter a culture thinking we know what the Gospel can offer people.  But as we see, learn, and grow we often grow in our own understanding of the Gospel and about God’s agenda in the world.

2.3 To become aware of our own invisible walls, which keep people out

Your own culture is like air, or like water to a fish, it is not visible to you.  The walls, habits, customs, values, and rituals created by your culture are not visible to you, but it is real, it is there, and it is keeping others out.
A few examples:
• The role of silence in the church – for us silence may be holy, for people with small kids, or youngsters, the silence may be threatening;
• Assumptions about proper dressing, proper language, proper greeting; etc.

2.4 To form new community (the Gospel of Plunging)

If being missional is about forming new community, and welcoming the people to whom you are sent into community, and it is, then plunging is the way to go.  The desire behind plunging is to be taken up into new community.
2.5 To form a bridge community that will be able to guide our ministry forward

We do not know how to minster to those to whom we are being sent.  Therefore we need to learn together with them how to minister to them, and how to receive ministry from them.  By plunging into communities the invaluable bridge communities are formed that guide us forward.


3.1  The plot of the gospel

According to Luke 10 the peace of Jesus is extended by strangers entering a world, a city, a place, a house, where a harvest has been prepared in advance by the Father and the Holy Spirit. 
The plot of the Gospel is the Holy Community, the Holy Trinity, sending the Son as a stranger into the world to bring us into communion with God.  We partake in that mission when we are taken up into this ever expanding search of God to extend this communion.
To plunge is therefore at the heart of the Gospel.  When Jesus originally sent the first disciples into the world my forebears were living in Europe, far from God.  It was by plunging, and plunging, stretching over centuries, that new community was formed.
That dynamic repeats itself over and over as we take part in the dynamic crossing of boundaries wherever we are.

3.2 Taming the gospel?

We can tame the gospel by institutionalising it, by making it our way of caring for existing members.  It often happens in congregations.  We exchange the dynamic character of the gospel for the idol of mutual care for existing members.  Mutual, Christian care is part and parcel of the gospel.  But it is not the whole gospel.
The danger is that we may use the gospel to further the church’s institutional interests by changing it into a way of caring for one another.
It reminds me of our dog, a Belgian Shepherd, called Zoë.  She looks like a wolf – to some extend – but she is domesticated, tame.  We may domesticate the gospel, which turns the gospel into pseudo-good news to those fortunate enough to be included in or company.  By plunging we re-connect to the wild gospel, the gospel that never respects any border or boundary, but sweeps us into companionship with strangers, in order for us to meet God.


As a way of taking up ministry, plunging is part of a way is understanding that is vastly different from the traditional way we do theology and practise ministry.
We are trained to work with a theory – application model.  You need to see the truth, you need to have a good theory about ministry, and then you apply it.  You have a vision of the “true”, ideal church, and then you do “true church” at ground level.
This type of approach goes back over centuries and is deeply rooted in Western thought.  It reminds me of the metaphor the Greek philosopher Plato, used in his Republic-dialogue, likening us to prisoners being chained in a cave.  Behind us people are carrying stuff around, and a big fire is burning in the mouth of the cave.  We see only shadows against the walls of the cave, and we take the shadows for reality.  We need to be released from our chains, we need to walk in the light to see the real truth, in order for us to apply truth, in this case in the governance of the city.
It is first about theoretical seeing, and then applying it.  This model is the death in the pot for missional ministry.  It is this model that isolates us from real, vibrating, pulsing life, and which isolates us from God in our midst.
Plunging is part of a model of doing ministry that we may call an emergent model.  In an emergent model, the rhythm is doing – reflecting – doing – reflecting.  It is dwelling in the world (plunging) and reflecting (dwelling in the Word).  It is about the Christian community seeking for God’s guidance by reflecting with the Word in one hand and the world (community) God is sending us to in the other hand, reflecting about our Christian identity and God’s preferred future for us.  And then to follow God into that unchartered future, while we keep on doing and reflecting.
In this model mistakes are important.  We need to give one another permission to take the risk of making mistakes.  By reflecting on our mistakes, we grow, and we learn.
Welcome to the dynamic, adventurous world of plunging!

The Missional Calling Took me on a Journey of Personal transformation

Written by Frederick on . Posted in Conferences

From the first moment we started our journey with the PMC, we new that to be missional, we needed a different paradigm. How big a paradigm shift this would be, is something that we just could not contemplate.

As country, church and congregation, we experienced very much of uncertainty and an immense quantity of stuck ness. From our side as congregation, we new that change were absolute necessary. In fact, since 1998, a very serious decision was made by the church counsel to enhance our focus on our calling as church.

Sad to say, with all our efforts, we just could not change the culture of the congregation from maintenance to mission. Strategic planning was the only way new. And then, in 2003, Coenie Burger introduce a few congregations in Gauteng to the PMC! For us, it was like a life-boat.

What we have experience over the last few years, amazed us all. In our understanding of God, our understanding about being a church and being a Christian, we are in a process of learning and adapting.

We thank God for our congregational calling, for our three missional patterns, for boundaries we have crossed, for adaptive changes we have made, and all the lessons we have learned.

Daar is geen vergelyking tussen waar ons was en waar ons vandag is nie. Op ’n geestelike onderskeidende vlak kon ons, tree vir tree, die reis van gestuurdheid aanpak. Aanvanklik dikwels getwyfel oor die uitkoms, en by tye gewonder of ons nie die reis vaarwel moet roep nie. Tog dank ons die Here vandag dat ons deel gebly het van die proses.

Tydens ons afgelope kerkraadsvergadering, is aan elkeen van die lede gevra om hul gewaarwording, ten opsigte van wat hulle in die gemeente ervaar, met mekaar te deel. Woorde soos – gestuurdheid, om ’n verskil te maak, om jou roeping te verstaan, gefokus te wees, in biddende afhanklikheid te leef, iets van die wil en hart van God te leef – is oor en oor gehoor.

As leierskap, is ons daadwerklik besig om die gemeente terug te gee in die hande van die lidmate. Ons is verstom oor die grense wat die gemeente oorsteek, die nuwe geloofsgemeenskappe wat gevorm word, en die hulp en hoop wat gebring word aan soveel verwondes in ons omgewing.

Wat ons nie lekker aan die begin verstaan het nie, begin ons stelselmatig te begryp nl. – dat God nog altyd aan ons alles gegee het wat ons as gemeente nodig gehad het om te wees en te doen waarvoor Hy ons geroep het.

What a journey!!

And it started in the late 90’s with, what I would call, a Holy Discontent. But then, in 2003, we were introduced to the Partnership for Missional Churches.

At that stage we did not know about:
1. Spiritual discernment
2. Dwelling in the Word
3. Missio Dei
4. Capacity building
5. Adaptive chance
6. Risk taking

In a certain sense this was new to us all. But, through the grace of God, we started our journey with South African Partnership of Missional Churches.

And now, after nearly 6 years, our growing into being missional, is gradually becoming visible in the community.

The one thing we know is – God is sending Constantiakruin to the wounded people, to form a new community with them, where we can help each other, and where we can bring new hope. On a physical, emotional, spiritual level.

And to enhance our congregational calling we, in a very serious manner, blow torch our 3 patterns.  And they are:

 The Biblical Formation into Discipleship
 Practices That Demonstrate God’s Intent for the World
 Dependence on the Holy Spirit

We focus on them, we stress them, emphasize them, and it is just amazing how, in doing this, a culture is being changed from maintenance to mission

What I have experienced the last few years in the congregation, is só unprecedented. If you would have asked me six years ago – where are you heading?  In no way would I have been able to share the outcome with you.

But it did not only change the congregation, in a very personal manner, it changed me.

The one verse that stuck in my mind is Philippians 2: 5 “Your attitude should be the same as that of Christ Jesus –
 He who made himself nothing
 He who took the very nature of a slave
 He who humbled himself, and became obedient to death”

Over the last 5 years, I have sense this change:

 I have changed from a lone ranger into a team player
 I am much more relaxed about the processes in our congregation
 I really trust God with the way ahead, although I don’t know where we are heading
 I am much more relaxed with chaos.
 I know that living out our missional vocation will not please everyone – and I am OK with that.
 I am also OK with – taking risks
 For me, it is not any more about Constantiakruin and what we want to become, I understand that it is all about God, about God’s nature and character
 I haven’t got an issue about who is going to get the recognition or credit for work being done
 Deep inside I sense much more trust and tranquility and fulfillment
 Being part of this missional journey – energizes me, it keeps me young, and it helps me to focus.

Dear Pat,

In a special way we want to thank CII for allowing us to be part of the PMC. But then, in a special manner, we want to thank you for sharing your wisdom and knowledge and all your research results with us. Thank you for introducing us to “Dwell in the Word” and for helping us to grow into spiritual discernment. We owe you so much recognition and thanks for your outstanding work through all the years!

Beste Frederick,

As kerkraad staan ons verwonderd oor die werk van die Here in die gemeente. Ons kan nie genoeg dankie sê vir al die rolspelers wat betrokke was by die prosesse waarmee ons besig is nie. Daarom, vanuit die kerkraadsvergadering, besonderlik aan jou ’n woord van opregte dank en waardering vir al jou insette, tyd en opoffering, vir wat jy vir ons as gemeente, “cluster”, asook vir die SAVGG beteken.

Ons het eweneens groot waardering vir jou gesin, en hulle opoffering van die afgelope ses jaar.

Vriendelike groete,

Theo Marais
(nms Constantiakruin Kerkraad)

The Kerk in the Kloof

Written by Frederick on . Posted in Articles

Most South African towns have one. An NG Kerk that is. They stand in the centre of the town, often on high ground, surrounded by gardens, a marble obelisk or two, and have a huge white steeple, pricking the sky above.

As a rule I do not venture into them, or even near them really. They are part of a world that does not often intersect with mine. But, here in the Kloof, this Kerk path and mine have crossed a few Sundays ago

Due to my involvement with the Community Police Forum in which I represent a charity organisation connected to the Kerk I was asked to speak in the church service. Talking in front of people does not phase me, the idea of doing it in Afrikaans did. In the end I decided that good English was better than poor Afrikaans – so I said I would speak, but in English. The Dominee, who has become a friend, was not concerned.

So Sunday arrived and Lex came to support me. He is on new medication and promised to stay awake for my bit – the meds were knocking him out. I was grateful. I knew the Dominee would understand – he is that kind of Dominee. Kind.

Lex hauled out a clean shirt and chinos and got a little anxious about a tie – but in the end we went neat and clean, stopping for Lex to down a red bull – he felt exhausted. I so appreciated him coming with me.

He has memories of a similar church from his childhood – a high pulpit and even loftier sermons. This Kerk proved to be light and bright, simple and clean – with lots and lots of wood (maybe due to the Tsitsikamma forests just over the mountains). It has a feel of theatre in the round.

Churches often feel theatrical to me. with all the players in their place, the long maroon velvet curtains, the brocade and , in this particular church the row of men in black suits, white shirts and silvery ties. We were a little late but we found my Social Worker friend and slid into the pew next her.

Our turn came and I spoke. I wanted to talk about Jesus really, which would be appropriate, but I just wanted to speak of His love for humanity, especially the addicts, the alcoholics, the tossed away people of the Kloof. What I did speak of was the Agenda of the Forum, the illegal shebeens, the understaffed police station, the language issues. I tagged on something about Jesus being our Hope, the worlds Hope – but the word Love I didn’t say – but I wanted to.

The Dominee spoke about Love though and I was grateful for a God who knows and completes our sentences for us.

We went to the Kerk that night as well. We took a whole lot of young people with us- because a little dramatjie was being performed and, well, drama (of the theatrical kind) is rare in the Kloof.

Two young adults performed. One we had briefly met when she was a waitress and we were just arrived in the Kloof. Then she had struck us as deep and sensitive and with eyes looking away from the Kloof for some bigger thing. So we were not
surprised. Rumours had also informed us of some deeper tragedy to her existence. A true Drama queen – right here in the Kloof. And she was great.

There was an intensity and a sincerity to her performance, her poetry and in her voice when she sang. Her friend proved strong too, in her piece. I felt a deep and true emotion in response to their performance.

Most of all I was moved by two young woman writing from the Kloof with concern and passion about Crystal Meths and homeless people and deep, deep need. Their writing holds compassion, and here where, notoriously, compassion has often been lacking I felt hopeful. Maryka and (forgive me for forgetting your name) I salute you.

So the Kerk blessed my socks off that Sunday – and will do so again sometime soon I am sure. And Barnard too – hey -the dominee who dares….

12-14 October: Discipleship and responsible citizenship

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Congregations & Public Life:
Discipleship and responsible citizenship
[VBO 25  ]

Contact Chrisna van der Merwe at: 021-808 3624;

Download Registration form 

Presenters: Nico Koopman and  Chris Jones
Date: 12 – 14 October 2010
Venue:  Stellenbosch

Course description:
This course focuses on our dual calling to be disciples of Christ and responsible citizens in democratic societies. Themes to be dealt with are, amongst others, the nurturing of people with Christian habitus (ie civic virtue and public integrity), sound discernment and courageous action, who contribute to the building of dignifying public habitats (ie societies in which all of life blossom and flourish).

Participants deepen their knowledge, values and skills regarding:

  • the relationship between loyalty to Christ and his reign (Christocracy) and participation in a democracy, ie  between loyalty to Christ and his reign (Christocracy) and participation in a democracy, ie between discipleship and responsible citizenship;
  • the vision, values and obligations of the so-called good society – habitat;
  • the nurturing of discipleship and citizenship in various moral spaces that embodies character, virtue and integrity (wholeness, holiness) – habitus;
  • the deepening and strengthening of processes of moral judgement, moral discernment and practical moral wisdom, in both personal life and public life – moral decisions and actions.

12-14 October: Early Church… Congregations

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What can we learn from the early church about congregations? [VBO 24] 

Contact Chrisna van der Merwe at: 021-808 3624;

Download Registration Form

Presenters: Robert Vosloo, Ian Nell and Guillaume Smit
Date: 12 – 14 October 2010
Place: Stellenbosch

Congregations can learn much from the Early Church. Today congregations are facing different challenges than those which confronted the young Christian movement in die early Christian centuries. Nevertheless, those centuries were very formative for the church. Therefore this course attends more closely to how the early Christian communities embodied their faith (often in difficult circumstances). It is our conviction that such an engagement can be very fruitful, helping us to look with new eyes at our understanding of congregations and ministry today. Looking back at the past can provide resources that might enable us to reflect and act more faithfully and imaginatively.
There is currently a renewed interest in the historical and theologically study of the Early Church. This course wants to draw on some of this reflection and rethink the implications thereof for our own contexts.

Much is being said about what we can learn about congregations and ministry in the New Testament. The New Testament is indeed an important source in this regard. In addition, it is however also very valuable to look at the practices of the early Christian communities during the first centuries. In this course the focus is mainly, although not exclusively, on the period before Constantine. This course will address matters such as:

  •  Worship and liturgy in the Early Church. What can we learn from the Early Church about worship, baptism and the Eucharist?  What are the theological logic that comes to the fore in this regard? And what can we learn about the ministry of the Word (including from some of the famous preachers such as Ambrose and Chrysostom)? 
  • Membership. What did it mean in the first Christian centuries to be part of a Christian community? On which grounds were certain people included and other excluded? In this regard some controversies (such as the question of the “lapsed” or the Donatist controversy) makes for interesting test cases. 
  • The role of Christians in society. How did the early Christians (who were often persecuted) understood their identity as Christians?  What did their Christian identity mean for their everyday life, for their spirituality and morality?  
  • Organization and “leadership” in the Early Church. How did the Early Church think about bishops?  How did the different ministries of the church develope? 


  • To learn more about new historical and theological work pertaining to the Early Church, as well as to revisit some classical texts. 
  • To encourage a stronger theological engagement with the practice and theology of the Early Church.
  • To understand better the contexts in which the Christians of the first centuries lived out their faith. 
  • To learn more about views in the Early Church on worship, liturgical practices and spirituality and to integrate these perspectives wisely into our own theological frameworks and praxis.
  •  To develop the skills to bring our own contexts in a responsible way into conversation with the beliefs and practices of the Early Church.

4-6 May: Deeply Rooted – Congregations in search…

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VBO 22:  Deeply Rooted: Congregations in search of an inspiring vision for God’s earth

Contact Chrisna van der Merwe at: 021-808 3624;

Download Registration Form

Presenters: Prof Ernst Conradie (UWC), Ms Kate Davies (SAFCEI) and Bishop Geoff Davies (Anglican Church, SAFCEI)
Date: 4–6 May 2010
Place:  Faculty of Theology, Stellenbosch
Themes and goals
The purpose of this workshop is to explore the ways in which local Christian congregations/parishes/faith communities are addressing ecological concerns. In what ways have Christians been responding to environmental threats? How should they respond? What could they realistically do in this regard?

The workshop will investigate how these questions suggest a double-sided agenda. Firstly, there are questions about what local Christian communities could contribute to address and overcome environmental threats. Secondly, ecological concerns raise challenges to churches that may require from Christians nothing less than an ecological reformation, transformation and conversion. This reformation touches upon every aspect of our lives – our habits, attitudes, values, virtues, thought patterns, the way in which we read the Bible, our ministries, our understanding of the Christian faith, our worldviews and cosmologies.

The theme of this workshop “deeply rooted” is also double-sided. On the one hand, it suggests that churches should respond to ecological concerns on their own terms, drawing on the deepest roots of the Christian tradition, the Bible, the Christian faith, theological resources, liturgies, prayers, saints and martyrs. An ecological reformation would therefore require from Christians to delve deeper into their own faith, not necessarily to adopt agendas from the outside. On the other hand, it emphasises that local congregations are indeed local, located, rooted in a particular context and soil. How could the church become indigenous? How could the gospel take root in this earth? This requires from Christians to keep together faith in God as Creator of heaven and earth and as Saviour, the product of God’s work and the message of the redemption of the earth (not from the earth). This is only possible if the tension between roots and vision (roots and wings) is maintained. What is required from local Christian communities is to learn to look at God’s earth through God’s eyes – with compassion and justice. The role of the liturgy and Christian worship is therefore crucial.
During the course we will investigate the following themes:
• Where do churches stand on ecological concerns?
• What are the main ecological problems that we are faced with?
• Why is addressing ecological concerns regarded as a moral and spiritual problem?
• What impact does consumerism have on the church itself?
• Why should Christians address ecological concerns on their own terms? Why should Christians be engaged in earthkeeping?
• What, then, can pastors do to engage in an ecological reformation of Christianity and to respond to environmental threats?

After this course participants should be able to …
• Articulate how local churches are responding to environmental threats and how they could be responding;
• Explain what is meant by an “integrated notion of the environment”;
• List the most important global and local environmental threats;
• Explain why environmental problems such as climate change is regarded by many as a moral and indeed spiritual problem
• Articulate their own dominant theological rationale for earthkeeping;
• Discuss its strengths and weakness in comparison with other theological rationales;
• List the full range of levels at which a local Christian congregation can respond to ecological concerns;
• Explain what is meant by the notion of an “eco-congregation”; and
• Identify the three most important earthkeeping initiatives that would be feasible within the congregations where they are ministering.

23-25 Maart: Preaching_Prediking

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Prediking (Tweetalige aanbieding) [VBO 21]

Kontak Chrisna van der Merwe by: 021-808 3624;

Laai inskrywingsvorm af

Aanbieders: Johan Cilliers en ander
Datum: 23 – 25 Maart 2010
Plek: Stellenbosch

Tema en doel: 
Prediking kan maklik in ‘n niksseggende roetine ontaard, ‘n meganiese onderdeel van die erediens, uitgevoer deur ‘n kerklike funksionaris. Baie mense bevraagteken in elk geval die sinvolheid daarvan in die tyd waarin ons leef. Kan die prediking werklik (nog) ‘n verskil maak in ‘n era van verskuiwende paradigmas en veranderende samelewings? Is die dae van prediking en (groot) predikers verby? Of moet die (vorm van die) prediking dalk drasties verander word? Het die prediking nog (profetiese) potensiaal vir ‘n Suid-Afrikaanse samelewing wat skynbaar al hoe meer op losse skroewe staan? In die gereformeerde tradisie is die prediking aan die ander kant wel nog vir baie mense belangrik en sentraal, selfs die hart van die kerk, soos Luther beweer het. Hoe moet ons hierdie hart, vandag, hoor klop? Tydens hierdie kursus staan ons dus stil by die vraag: Hoe moet daar in Suid-Afrika, vandag, gepreek word?
Inhoud:  Tydens die kursus staan ons onder andere stil by die volgende sake:

• Hoe het jy by die laaste preek wat jy gepreek het, uitgekom?
• Watter prosesse en ervarings het daarop ingespeel? Wat het jou gehelp, en waarom?
• Wat dink jy doen jy as jy preek?
• Watter preke het ‘n indruk op jou gemaak, en waarom?
• Deel van eie preekervarings
• Bewegings van teks na preek: modelle, moontlikhede, misverstande…
• Die rol van kreatiwiteit en kontekstualiteit
• Watter soort (profetiese) preke moet ons tans in Suid-Afrika preek?
• Nadenke/gesprekke oor die leesrooster-teks vir die komende Sondag

Dat predikers hopelik tydens die kursus nuwe energie sal ontvang vir die proses van preekmaak, met ‘n nuwe visie op die uitdagings van die Suid-Afrikaanse konteks. Dat, in samehang hiermee, ‘n nuwe integrasie van (goeie) teorie en (verantwoordelike) praktyk gevind sal word.