'n Prakties-teologiese ondersoek na die gebruik van liturgiese simbole en rituele in die Paassiklus

Abstract

Text in Afrikaans This research paper has been prepared against a background of an apparent lack of symbols and rituals in Reformed services of worship. Chapter 1 deals with the importance of symbols and rituals in light of the demands of changing times. It has furthermore been suggested that the Dutch Reformed Church (“DRC”) has a particular problem with the use of symbols and rituals during the Easter Season. The central hypothesis has been formulated as follows: “In the Reformed liturgy it is necessary that the use of liturgical symbols and rituals be adapted to be presented in a way, meaningful and relevant in the world of churchgoers.” Chapter 2 describes the Practical Theological grounds on which the study is based. It has been demonstrated that Practical Theology is a theological science in its own right. The use of liturgy as a communications medium in the proclamation of the gospel allows liturgical symbols and rituals to claim their rightful place. The formulation of liturgical practice must also be determined by and within the background of the local religious community. The outcome of the study of relevant literature is set out in Chapter 3. The Reformed liturgical tradition, when adapted to the demands of changing times, allows for the use of liturgical symbols and rituals during the Easter Season in a concrete form. Liturgy, including all verbal and non verbal liturgical actions, finds its place as a communicative medium in evangelical services. The communications media of the 21st century serve as strong carriers for the formation of liturgy. The traditional Reformed liturgy is enriched by an amalgamated liturgy that is the result of a unique process based on the similar use of symbols and rituals by the various traditional religious groupings. Ritualism is the term used to describe liturgical acts. Symbols and rituals are used as the communication tools to translate the relevance of liturgy into modern life. The Easter Season, with its inherent Christian content, is an ideal opportunity for the use of ritualism. The liturgical symbols and rituals used during Easter must be based on sound Biblical and theological grounds and must be focused on God and the religious requirements of mankind. The maximum use of modern multimedia is necessary out of respect for the experience of the worshipper. The experiences and the senses of man, however, must be accessed under the guidance of the Holy Spirit. As the church is essentially outwardly directed, the <ib>missio Dei</ib> must play its rightful role in the formation of the liturgy. At the end of Chapter 3, a theological theory is put forward suggesting a new and unique proposal on the possible use of symbols and rituals in the Easter Season. Based on a questionnaire, in which the needs and attitudes of worshippers were tested empirically, Chapter 4 indicates that in general their needs are adequately catered for by the current liturgical practices of the Easter Season. However it has also been established that the people do not have a great need for physical symbolism and neither are they keen to become involved in the preparation for or delivery of worship services. Chapter 5 sets out the insights gained from the study of literature and the empirical investigation. It is indicated that the Reformed liturgy, enriched by other media, still has the ability to bring the message of the relevant Christian events of Easter into the world of the worshipper in a meaningful way. Ekserp Hierdie navorsing is gedoen teen die agtergrond van ‘n oënskynlike armoede aan simbole en rituele wat in die Gereformeerde erediens bestaan. In Hoofstuk 1 is die belangrikheid van simbole en rituele in die lig van die eise van veranderende tye, aangetoon. Daar is ook uitgewys dat daar in die NG Kerk ‘n probleem bestaan wat die gebruik van liturgiese simbole en rituele in die Paassiklus betref. Die sentrale hipotese is soos volg geformuleer: “In die Gereformeerde liturgie is dit noodsaaklik dat die gebruik van liturgiese simbole en rituele gedurende die Paassiklus aangepas word om die toepaslike Christusgebeure singewend te verkonkretiseer in die wêreld van erediensgangers”. In Hoofstuk 2 is die Prakties-teologiese vertrekpunte vir die studie beskryf. Daar is uitgewys dat Praktiese Teologie ‘n teologiese wetenskap is. Die liturgie as kommunikatiewe handeling in diens van die evangelie, bied die ruimte waarbinne liturgiese simbole en rituele tot hul reg kom. Die konteks waarin die plaaslike geloofsgemeenskap haarself bevind speel ‘n medebepalende rol in liturgievorming. Hoofstuk 3 dien as resultaat van die literatuurstudie. Die gebruik van liturgiese simbole en rituele in die Paassiklus kry konkreet gestalte in die Gereformeerde liturgiese tradisie met inagneming van die eise van veranderende tye. Liturgie vind plaas as kommunikatiewe handelinge in diens van die evangelie en sluit alle verbale en nieverbale liturgiese handelinge in. Een-en-twintigste eeuse kommunikasiemiddele dien as struktuurdraers vir liturgievorming. Verder verryk konvergensieliturgie die tradisionele Gereformeerde liturgie. Die term ‘samevoegingsliturgie’ is geskep as ‘n unieke proses waarvolgens liturgieë uit verskillende tradisiestrome ‘n sinergerende gebruik van simbole en rituele teweeg bring. Die term ritualiteit word gebruik as aanduiding van die liturgiese handelinge. Simbole en rituele dien as kommunikasiedraers wat mense in kontak met die werklikhede van die lewe bring. Die Paassiklus, met gepaardgaande Christusinhoude, vorm ‘n geskikte medium waarbinne ritualiteit gestalte kry. Liturgiese simbole en rituele in die Paassiklus moet Bybels teologies verantwoord wees. Dit moet gefokus wees op God en antropologies gerig wees. Omdat die ervaring van erediensgangers ernstig geneem word, moet die moderne multimedia maksimaal en konkreet ontgin word. Onder die leiding van die Heilige Gees moet erns gemaak word met die ervaring en sintuie van die mens. Omdat die kerk in wese ook gerig is na ‘buite’, moet die <bi>missio Dei in liturgievorming ‘n regmatige rol speel. Aan die einde van Hoofstuk 3 word ‘n teologiese teorie vir die gebruik van simbole en rituele in die Paassiklus beskryf en aangebied as ‘n besondere bydrae tot ‘n nuwe verstelde praktykteorie. In Hoofstuk 4 is die behoeftes en houdings van erediensgangers met behulp van ‘n vraelys empiries getoets en is bepaal dat daar oorwegend tevredenheid heers oor die bestaande liturgiese praktyke gedurende die Paassiklus. Daar is egter ook vasgestel dat mense nie groot behoefte het aan liggaamlikheid nie en nie begerig is om mee te werk aan die voorbereiding en aanbieding van eredienste nie. In Hoofstuk 5 is die insigte verkry uit die literatuurstudie en die empiriese ondersoek, beskryf. Verskeie verdere navorsingsmoontlikhede is uitgewys en daar is aangetoon dat die Gereformeerde liturgie, met verryking deur ander media, steeds oor die drakrag beskik om die toepaslike Christusgebeure in die Paassiklus singewend te verkonkretiseer in die wêreld van erdiensgangers.