In transmitting the Gospel, Western missionaries passed on their portrayal of Christ as a European. Conversion to Christianity was aimed more at promoting Western cultural, moral and spiritual issues. Western culture has thus been an obstacle or hindrance to effective cross-cultural communication of the Christian message. Batswana believers are challenged to peel the Western cultural layers off Christianity, in order to reclaim Christ. Batswana Christians will have to dress Christianity in the Tswana cultural heritage if it is to be of any lasting significance to them. Christian spirituality is centred on Jesus Christ, in the worldview of all Christians. Jesus joins faith and culture together. If Christianity is truly universal, then every culture should surrender to Jesus Christ and not to any other culture. Jesus’ question “who do you say that I am?” (Mk 8: 29), challenges Batswana Christians to write their own fifth Gospel. / Christian Spirituality Church History & Missiology / Thesis (M. Th. (Christian Spirituality))

The last Supper Jesus had with his disciples on the night before he died on the cross is the foundation of a major liturgical celebration in the Catholic Church called 'the Eucharist'. One of the major designations of the Eucharist is that it is a sacrifice. The starting point of this work is that the sacrificial character of the Eucharist is not as meaningful and relevant for Xhosa people as it should be. The way forward is to study the Eucharistic and Xhosa sacrifices, compare them and suggest ways of rendering the Eucharistic sacrifice meaningful and relevant to Xhosa the people. Although not conclusive, the New Testament gives a strong foundation for the sacrificial understanding of the Eucharist. The Eucharist, as interpreted through the Last Supper accounts, covers all the conventional intentions of sacrifice, i.e. propitiation, communion, thanksgiving and mutual responsibility. The Fathers of the Church affirm the sacrificial character of the Eucharist with varying emphases, but taken together, their understanding shows development of thought and complementarity of themes. In the Middle Ages the most pronounced intention of the . Eucharistic sacrifice is propitiation and post Tridentine theological reflection is informed by this mentality. According to modem and contemporary thought, Christ's death on the cross, which is sacrarnentally represented in the Eucharist, is not an act performed on our behalf to appease an angry God but God's act of love towards us. The emphasis is on self-offering to God as exemplified by Christ. The Xhosa people still have regard for sacrificial rituals, but modernity has modified and sometimes changed their understanding and practice of sacrifice. The principle of God's universal salvific will and the doctrine of incarnation provide theological grounds for inculturating the Eucharist. Thus the inclusion of ancestors and use of cultural symbols in the celebration of the Eucharist may render it meaningful to Xhosa people. Relating the Eucharist to Xhosa culture will revitalise the communion element in Eucharistic sacrifice, which element has been lost sight of through the centuries. Eucharistic sacrifice in its turn will help Xhosa Catholics to have a deepened understanding of sacrifice that extends beyond performance of rituals to include self-giving. / Philosophy, Practical & Systematic Theology / D.Th.(Systematic Theology)

99 leaves printed on single pages, preliminary pages and numberd pages 1-87. Includes bibliography. Digitized at 600 dpi grayscale to pdf format (OCR), using a Bizhub 250 Konica Minolta Scanner. / Thesis (MPhil (Philosophy))--University of Stellenbosch, 2000. / ENGLISH ABSTRACT: Death is a universal phenomenon and each culture develops its own ways of coping with it. The reaction of people to death also involves a complex network of relationships. To appreciate their responses to this phenomenon requires an understanding of the socio-cultural context in which these responses occur because they influence the individual's responses to issues of life and death. In the African context and indeed in the Zulu culture, death is a continuation of life in the world hereafter. The deceased renews his relationship with his ancestral relatives. Various rites and ceremonies are performed to mark his reunion with his ancestral relatives. For the living, the rites and ceremonies mark a passage from one phase of life to another requiring some readjustment. The belief in the existence of life after death also affects the nature of these rites and ceremonies, the social definition of bereavement and the condition of human hope. The belief in the existence of the ancestors forms an integral part African religion and its importance cannot be over-estimated. This belief flows from the strong belief in the continuation of life after death, and the influence the deceased have on the lives of their living relatives. The contact between the living and the living dead is established and maintained by making offerings and sacrifices to the ancestors. The ancestors, therefore, become intermediaries with God at the apex and man at the bottom of the hierarchical structure. However, for the non-African, the relationship seems to indicate the non-existence of God and the worshipping of the ancestors. Women play a pivotal role in issues of life and death, because African people recognize their dependence and the procreative abilities of women to reconstitute and to extend the family affected by the death of one of its members.Social change and Westernisation have affected the way the African people view death. Social changes have been tacked onto tradition. A contemporary trend is to observe the traditional and Christian rites when death has occurred. The deceased is then buried in accordance with Christian, as well as traditional rites. The belief in the survival of some element of human personality is a matter of belief and faith. It lessens the pain and sorrow that is felt upon the death of a loved one by giving the believer hope that one day he will be reunited with his loved one and thereby easing the fear and anxiety of death. Thus, the purpose of this investigation is to critically analyse the African perception of death and its implications with special reference to the Zulu people. The objective is to expose the complexities, diversities and the symbolism of death. The essence is to demystify the African perception of death and to indicate that the perception of death is not necessarily unique to African people in general and to the Zulu people in particular. Other groups like Christians have perceptions of death particularly with regard to the world hereafter. The aim of the investigation of the topic is to reveal some of the underlying cultural beliefs in death, enhance those beliefs that are beneficial to society and discard those that are anachronistic. Since culture is dynamic, not everything about African tradition will be transmitted to the future generation; there is bound to be cultural exchange. / AFRIKAANSE OPSOMMING: Die dood is 'n universele fenomeen en elke kultuur ontwikkel sy eie manier om daarmee om te gaan. Mense se reaksie op die dood geskied binne 'n komplekse netwerk van verhoudinge. Om mense se reaksie op hierdie fenomeen te begryp, is 'n verstaan van die sosio-kulturele konteks nodig waarin hierdie reaksies plaasvind, aangesien dit die individu se reaksie op lewe en dood beinvloed. In die Afrika-konteks en ook in die Zulu-kultuur word die dood beskou as die kontinuasie van lewe in die hiermamaals. Die oorledene hernu sy verhouding met sy voorouers. Verskeie rituele en seremonies vind plaas om hierdie gebeurtenis te identifiseer. Vir die oorlewendes is die rituele en seremonies die oorgang van een lewensfase na 'n ander en vereis dus 'n mate van aanpassing. Die geloof in die lewe na die dood beinvloed die aard van hierdie rituele en seremonies, die sosiale defenisie van rou en die toestand van menslike hoop. Die geloof in die bestaan van die voorvaders vorm 'n integrale deel van Afrika-religie en die belangrikheid daarvan kan nie oorskat word nie. Die geloof vloei voort uit die sterk geloof in die hiermamaals en die geloof aan die invloed wat oorledenes op hulle lewende nasate het. Die kontak tussen die lewendes en die lewende oorledenes word daargestel en onderhou deur offerandes aan die voorvaders. Die voorvaders word dus gesien as intermediere skakel in 'n hierargie met God aan die bokant en die mens aan die onderkant. Maar, vir nie-Afrikane, dui hierdie struktuur op die nie-bestaan van God en die aanbidding van die voorvaders. Vroue speel 'n deurslaggewende rol in kwessies van lewe en dood aangeslen Afrikane hul afhanklikheid besef van vroue se voortplantingsbekwaamhede om die famile wat deur die dood geaffekteer is te herkonstitueer en te vergroot. Sosiale veranderinge en verwestering affekteer Afrikane se houding teenoor die dood. Sosiale veranderinge is bo-oor tradisie geplaas. 'n Hedendaagse neiging is om Christelike sowel as tradisionele rituele na te volg na 'n sterfte. Die oorledene word begrawe in ooreenstemming met sowel tradisionele as Christelike praktyke. Die geloof in die oorlewing van elemente van die menslike persoon is 'n kwessie van geloof. Dit verminder die pyn en lyding na die afsterwe van 'n geliefde deur aan die gelowige oorlewende die hoop van 'n herontmoeting te bied - en verminder dus die vrees en angs wat met die dood gepaard gaan. Dus is die doel van hierdie ondersoek om 'n kritiese analise te maak van die Afrika-siening van die dood en die implikasies daarvan, met spesiale verwysing na die Zulu-nasie. Daar word probeer om die kompleksiteite, verskeidenhede en simbolisme van die dood aan te toon. Die essensie hiervan is om die Afrika-houding teenoor die dood te de-mistifiseer en te wys dat die siening van die dood nie noodwendig uniek van Afrikane in die algemeen en spesifiek van die Zoeloes is nie. Ander groepe soos Christene het beskouinge oor die dood met spesifieke verwysing na die hiernamaals. Die doel van die ondersoek is om sekere onderliggende kulturele oortuiginge aangaande die dood te onthul, om die beskouinge wat voordelig is, te versterk en om die anachronistiese beskouinge aan die kaak te stel en so te diskrediteer. Aangesien kultuur dinamies is, sal nie alles wat betref die Afrika-tradisie oorgedra word aan toekomstige generasies nie; daar sal noodwendig kulturele interaksie wees.

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The study sets to establish trends with regard to the role of the praise singer, the changes with regard to the traditional praise singer's rendition/performance and the material or content of his/her poetry. Thus the study highlights the distinction observed between the praise singer of the past and the present praise singer. The study also shows that the praise singer's performance, in terms of his/her role and content, is in the state of flux. The study also demonstrates that the singer of the past and the present praise singer have the same role and their chants or poetry or songs have the same effect. It also highlights situations where praises are chanted in modern times. These are graduation ceremonies, weddings, political gatherings and traditional ceremonies, for example, the annual rain making ceremonies. These events or occasions are inextricably linked to traditional praises. The study also highlights the fact that traditional praises present the history and heroic deeds of members of the clan to which the beneficiary belongs. They also express the deep feeling of royalty and loyalty. Like in the past they boost morale. / African Languages / M.A. (African Languages)

In transmitting the Gospel, Western missionaries passed on their portrayal of Christ as a European. Conversion to Christianity was aimed more at promoting Western cultural, moral and spiritual issues. Western culture has thus been an obstacle or hindrance to effective cross-cultural communication of the Christian message. Batswana believers are challenged to peel the Western cultural layers off Christianity, in order to reclaim Christ. Batswana Christians will have to dress Christianity in the Tswana cultural heritage if it is to be of any lasting significance to them. Christian spirituality is centred on Jesus Christ, in the worldview of all Christians. Jesus joins faith and culture together. If Christianity is truly universal, then every culture should surrender to Jesus Christ and not to any other culture. Jesus’ question “who do you say that I am?” (Mk 8: 29), challenges Batswana Christians to write their own fifth Gospel. / Christian Spirituality Church History and Missiology / Thesis (M. Th. (Christian Spirituality))

The last Supper Jesus had with his disciples on the night before he died on the cross is the foundation of a major liturgical celebration in the Catholic Church called 'the Eucharist'. One of the major designations of the Eucharist is that it is a sacrifice. The starting point of this work is that the sacrificial character of the Eucharist is not as meaningful and relevant for Xhosa people as it should be. The way forward is to study the Eucharistic and Xhosa sacrifices, compare them and suggest ways of rendering the Eucharistic sacrifice meaningful and relevant to Xhosa the people. Although not conclusive, the New Testament gives a strong foundation for the sacrificial understanding of the Eucharist. The Eucharist, as interpreted through the Last Supper accounts, covers all the conventional intentions of sacrifice, i.e. propitiation, communion, thanksgiving and mutual responsibility. The Fathers of the Church affirm the sacrificial character of the Eucharist with varying emphases, but taken together, their understanding shows development of thought and complementarity of themes. In the Middle Ages the most pronounced intention of the . Eucharistic sacrifice is propitiation and post Tridentine theological reflection is informed by this mentality. According to modem and contemporary thought, Christ's death on the cross, which is sacrarnentally represented in the Eucharist, is not an act performed on our behalf to appease an angry God but God's act of love towards us. The emphasis is on self-offering to God as exemplified by Christ. The Xhosa people still have regard for sacrificial rituals, but modernity has modified and sometimes changed their understanding and practice of sacrifice. The principle of God's universal salvific will and the doctrine of incarnation provide theological grounds for inculturating the Eucharist. Thus the inclusion of ancestors and use of cultural symbols in the celebration of the Eucharist may render it meaningful to Xhosa people. Relating the Eucharist to Xhosa culture will revitalise the communion element in Eucharistic sacrifice, which element has been lost sight of through the centuries. Eucharistic sacrifice in its turn will help Xhosa Catholics to have a deepened understanding of sacrifice that extends beyond performance of rituals to include self-giving. / Philosophy, Practical and Systematic Theology / D.Th.(Systematic Theology)

La reconstruction et la résurrection moléculaire de protéines ancestrales est au coeur de cette thèse. Alors que les données moléculaires fossiles sont quasi inexistantes, il est possible d'estimer quelles étaient les séquences ancestrales les plus probables le long d'un arbre phylogénétique décrivant les relations de parentés entre séquences actuelles. Avoir accès à ces séquences ancestrales permet alors de tester de nombreuses hypothèses biologiques, de la fonction des protéines ancestrales à l'adaptation des organismes à leur environnement. Cependant, ces inférences probabilistes de séquences ancestrales sont dépendantes de modèles de substitution fournissant les probabilités de changements entre acides aminés. Ces dernières années ont vu le développement de nouveaux modèles de substitutions d'acides aminés, permettant de mieux prendre en compte les phénomènes biologiques agissant sur l'évolution des séquences protéiques. Classiquement, les modèles supposent que le processus évolutif est à la fois le même pour tous les sites d'un alignement protéique et qu'il est resté constant au cours du temps lors de l'évolution des lignées. On parle alors de modèle homogène en temps et en sites. Les modèles récents, dits hétérogènes, ont alors permis de lever ces contraintes en permettant aux sites et/ou aux lignées d'évoluer selon différents processus. Durant cette thèse, de nouveaux modèles hétérogènes en temps et sites ont été développés en Maximum de Vraisemblance. Il a notamment été montré qu'ils permettent d'améliorer considérablement l'ajustement aux données et donc de mieux prendre en compte les phénomènes régissant l'évolution des séquences protéiques afin d'estimer de meilleurs séquences ancestrales. A l'aide de ces modèles et de reconstruction ou résurrection de protéines ancestrales en laboratoire, il a été montré que l'adaptation à la température est un déterminant majeur de la variation des taux évolutifs entre lignées d'Archées. De même, en appliquant ces modèles hétérogènes le long de l'arbre universel du vivant, il a été possible de mieux comprendre la nature du signal évolutif informant de manière non-parcimonieuse un ancêtre universel vivant à plus basse température que ses deux descendants, à savoir les ancêtres bactériens et archéens. Enfin, il a été montré que l'utilisation de tels modèles pouvait permettre d'améliorer la fonctionnalité des protéines ancestrales ressuscitées en laboratoire, ouvrant la voie à une meilleure compréhension des mécanismes évolutifs agissant sur les séquences biologiques / The molecular reconstruction and resurrection of ancestral proteins is the major issue tackled in this thesis manuscript. While fossil molecular data are almost nonexistent, phylogenetic methods allow to estimate what were the most likely ancestral protein sequences along a phylogenetic tree describing the relationships between extant sequences. With these ancestral sequences, several biological hypotheses can be tested, from the evolution of protein function to the inference of ancient environments in which the ancestors were adatapted. These probabilistic estimations of ancestral sequences depend on substitution models giving the different probabilities of substitution between all pairs of amino acids. Classicaly, substitution models assume in a simplistic way that the evolutionary process remains homogeneous (constant) among sites of the multiple sequence alignment or between lineages. During the last decade, several methodological improvements were realised, with the description of substitution models allowing to account for the heterogeneity of the process among sites and in time. During my thesis, I developed new heterogeneous substitution models in Maximum Likelihood that were proved to better fit the data than any other homogeneous or heterogeneous models. I also demonstrated their better performance regarding the accuracy of ancestral sequence reconstruction. With the use of these models to reconstruct or resurrect ancestral proteins, my coworkers and I showed the adapation to temperature is a major determinant of evolutionary rates in Archaea. Furthermore, we also deciphed the nature of the phylogenetic signal informing substitution models to infer a non-parsimonious scenario for the adaptation to temperature during early Life on Earth, with a non-hyperthermophilic last universal common ancestor living at lower temperatures than its two descendants. Finally, we showed that the use of heterogeneous models allow to improve the functionality of resurrected proteins, opening the way to a better understanding of evolutionary mechanisms acting on biological sequences

The Kyrgyz are a Mongolian, Turkic ethno-linguistic people group. The political and social changes of the post-soviet times have led to a great religious openness among the Kyrgyz. Within one decade the nunber of Kyrgyz Christians has grown from few dozens to over 3000. The intention of this work was to analyze the conversion process of the Kyrgyz converts to Christianity and to apply the results to further missiological activity. The religious background of the Kyrgyz, which is heavily influenced by Folk Islam, was presented in the first chapter of the paper. In the second chapter, interviews collected from Kyrgyz Christians were evaluated. The third chapter summarizes the most important findings of the work and makes them applicable for missionary work. The precise knowledge of the religious background of the Kyrgyz and intercultural communication that it is based upon it can essentially dismantle barriers for the acceptance of the gospel. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)

In this thesis, phylogenomic and comparative structural analyses of several widespread energy converting enzymes were performed. The focus was on the major subfamilies of the enzymes that process nucleoside triphosphates (ATP and GTP) and on some key enzymes of the electron transfer chains. First, we analyzed the P-loop GTPases, RadA/RecA recombinases, chaperone GroEL, branched-chain α-ketoacid dehydrogenase kinases, chaperone Hsc70, actins, and membrane pyrophosphatases. In the each inspected family we could identify (1) members which were potassium-dependent and/or contained K+ ions in the active site, and (2) potassium-independent enzymes with lysine or arginine residues as catalytic groups that occupy the positions of potassium ions in the homologous, K+-dependent enzymes. Based on the results of our analyses, we suggest that the appearance of the K+-binding sites could precede in evolution the recruitment of positively charged residues (lysine or arginine "fingers") with the latter providing more possibilities to control the enzyme reactions. Second, we have described the distinctive features of a phylogenetically separated subfamily of rotary membrane ATPases which we named N-ATPases. The N-ATPases have a specific operon organization with two additional subunits, absent in other rotary ATPases, and a complete set of Na+-binding ligands in the membrane c-subunits. We made a prediction, which was later confirmed, that these enzymes are capable of Na+ translocation across the membrane and may confer salt tolerance on marine prokaryotes. Third, phylogenomic analysis of the cytochrome bc complexes suggests that these enzyme complexes initially emerged within the bacteria and were then transferred to archaea via lateral gene transfer on several independent occasions. Our analysis indicates that the ancestral form of the cytochrome bc complex was a b6f-type complex; the fusion of the cytochrome b6 and the subunit IV to a "long" cytochrome b of the cytochrome bc1 complexes could have happened in different lineages independently. Fourth, our phylogenomic and comparative structural analyses of the cytochrome bc1 complex and of cytochrome c allowed us to trace how these enzymes became involved in triggering of apoptosis in Metazoa. We could trace the emergence of a specific cardiolipin-binding site within the cytochrome bc complex and the evolution of structural traits that account for the involvement of the cytochrome c as a trigger of apoptosis in vertebrates.