So much has been said about the involvement of the Church in socio-economic and political development globally, in Africa, and in South Africa in particular. The appalling fact is that division of the Church into several denominations, and also division along racial and tribal lines, has crippled the much-needed unity for rural, urban and human development. This division, especially when it is expressed within the body of a particular denomination, tends to cut asunder all the connections between the Christian faith, with its concern for love, reconciliation and justice, and the striving to make life worth living for the poor and the marginalised in society. The impact of the Church in community development is very likely to be zero if the Church is divided against itself within racial lines, doctrinal issues and lack of cohesive leadership structure. The focus in the present study is on the Assemblies of God denomination in South Africa. This Church fully reflected and manifested the racial complex of South Africa. The Assemblies of God denomination, instead of creatively making this racial complex a prototype ofChrist's wise blending of his twelve Apostles from various social and tribal backgrounds, used this mosaic complex to destroy and to operate as a divided people along racial lines. The justification for this found expression in the ways and manners in which important doctrines such as ecclesiology, eschatology, soteriology and Christology were taught and upheld by each group in the Assemblies of God. This being the case, the Assemblies of God denomination sought to contribute to development along racial and group lines. Some of the groups became involved in community development and made meaningful impacts. Others did not concern themselves with development, yet others found dualism, individualism and privatisation of faith as the best way to excuse themselves from community development and/or anything that has to do with improving better the life ofthe poor. Did the Church work together or did different groups engage development from their own contexts? The thesis is that the Assemblies of God failed to work together in unity. They operated as a divided group. This is an unhealthy testimony to the world, to whom Christ had told his Church to shine as lights in darkness and to serve as salts to preserve. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2002.

Thesis (D. Min.)--Mid-America Baptist Theological Seminary, 2004. / Includes bibliographical references (leaves 130-140).

Thesis (Ph. D.)--University of Washington, 2002. / Vita. Includes bibliographical references (leaves 173-183).

Thesis (D. Min.)--Gordon-Conwell Theological Seminary, 2006. / Includes bibliographical references (leaves 149-154).

Thesis (D. Min.)--Gordon-Conwell Theological Seminary, 2006. / Abstract and vita. Includes bibliographical references (leaves 149-154).

Thesis (PhD (Curriculum Studies))--University of Stellenbosch, 2009. / The HIV/AIDS crisis in South Africa has reached pandemic levels, with over 1 000 deaths per day. The church in South Africa represents a largely untapped resource for addressing this problem. One of the largest Evangelical church groups in South Africa is the Assemblies of God (AOG/SA). This church group consists of three culturally distinct fraternals: The Group (white), The Association (coloured), and The Movement (black). Although they function under one executive committee, these fraternals have remained organizationally distinct even after the dismantling of apartheid laws in 1991. On the issue of HIV/AIDS, all three fraternals have remained largely quiet and uninvolved. They have made no attempt to strategize on a unified response to the pandemic, nor have they attempted to promote culturally relevant curricula capable of empowering their pastors and theological students to respond effectively to this crisis. The research consisted of two phases, following Rothman and Thomas's Intervention Research model (1994), with special emphasis on the design and development component. The first phase identified and assessed educational, cultural, and religious factors relevant to the development and delivery of a clergy-focused multicultural curriculum intervention addressing the HIV/AIDS pandemic in South Africa. Data-gathering strategy for the first phase consisted of semi-structured interviews with ethnographic notions. The target groups for the first phase of the research included 15 credentialed AOG/SA pastors and the three fraternal leaders. The leaders and fraternal members participated in semistructured interviews designed to establish cultural and religious points of divergence pertaining to topics surrounding the AIDS pandemic (e.g. sickness, death, sexuality and gender roles). The second phase of the research consisted of the development and delivery of a curriculum intervention. Integrating the cultural and religious factors identified in the first phase of the research, the nine-day curriculum intervention was presented to 34 tertiary-level theological students in two culturally distinct venues. The content of the curriculum primarily emphasized aspects of gender, tradition, and culture as they relate to HIV/AIDS and surrounding issues. The intervention utilized three curriculum theories that were deemed relevant to the educational context of South Africa: humanistic curriculum theory, social reconstructionist curriculum theory and dialogue curriculum theory. Data-gathering strategies for the second phase of the research utilized both quantitative and qualitative instruments with ethnographic notions. The quantitative instruments included the Scale of Basic HIV/AIDS Knowledge (SHAK), Personal Reflections of Men with HIV/AIDS (PRM) and Personal Reflections of Women with HIV/AIDS (PRW). Reflective journaling was used to acquire qualitative data from student participants. Scores significantly improved on the SHAK in both venues. Scores on the PRW improved in both venues, significantly so in one. Unexpectedly, scores on the PRM declined at both venues, although not significantly so. Males with HIV/AIDS were viewed more negatively by both genders at the end of the intervention in both venues. Reflective journal entries indicated that students at both venues clearly perceived a need for the church to be involved in the pandemic; many proposed that sex education should be taking place within the context of church youth ministry. Affective responses were markedly positive for those suffering with AIDS, particularly females. The data clearly indicated that the curriculum was effective in two culturally distinct venues.

The research study focuses on the prejudices women encounter in both the church and society concerning the recognition of their leadership potential. Women’s leadership is largely defined by men in their cultural context. The church also imposes expectations on traditional African churchwomen, which seem contradictory to what the Word of God teaches. This condition is ironically supported by men who do not necessarily go to church because of their cultural convictions. Thus, the dissertation argues extensively that this untenable situation needs to be challenged. The study interacts with Biblical texts that are often subjected to erroneous interpretation drawn in support of oppressive cultural practises and used to militate against women leadership. The approach is not entirely subjective as it considers the perspectives of some renowned African theological writers, readers as well as women role models in exploring the extent of women’s burgeoning in leadership positions in the Assemblies of God (AoG) church in the O R Tambo district Eastern Cape, South Africa. / Christian Spirituality, Church History and Missiology / M. Th. (Theological Ethics)