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The establishment of the Black Catholic clergy in South Africa from 1887 to 1957.Mukuka, George Sombe. January 2000 (has links)
Thesis (Ph.D.)-University of Natal, Pietermaritzburg, 2000.
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A study in the history of liberation catechesis : the contribution of the Catholic Church in South Africa to the catechetical renewal from 1965 to 1991.Prudence, Hategekimana. January 2000 (has links)
This research is a study of the history of liberation catechesis with a special emphasis on the contribution of the Catholic Church in South Africa to the catechetical renewal from 1965 to 1991. It is fundamentally an exercise in contextual catechesis and starts from the pre-supposition that it is the particular situation under which people live, in this case the South African context, which gives catechesis its existence and its specifity. Exploring the catechetical productions of the Catholic Church in South Africa from 1965 to 1991, this study shows how the clergy of the Catholic Church remained in constant turmoil searching for ways and means of meeting the demands of the catechetical renewal called for by the Second Vatican Council. In this quest for renewal it was imperative for catechetical experts to engage with the South African Context. In this enterprise there was a preoccupation with linking the Christian message and the people's life despite all the tensions, conflicts and divisions within the Catholic Church and the society as a whole. It is this need of linking the Christian faith and people's life situation in South Africa which is understood as a liberation catechesls or a liberating catechesls. It is an all-embracing catechesis because it takes into account all aspects of human life and aims at a better life. It was not an easy task as one could see through the South African situation. However it was necessary if the Catholic Church wanted to proclaim a Christian message which is relevant to the people of South Africa. Initiating a liberation catechesis demands a lot of courage and commitment because it is a question of life and death. The people who embarked on this road in South Africa were bound to call for change including the political system which affected the life of the people at the time. It is in this sense that their life was at risk. Despite this risk, progressive bishops, priests
and catechists held that liberation catechesis is the way out for the Catholic Church in South Africa to be relevant to the people. This is where the South African context offers a way out for other local Churches in South Africa trapped in social and ethnic conflict today, namely the Church in Rwanda. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2000.
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The role of the Roman Catholic Church in South Africa in developing an authentic Christian sexual morality for Zulu Christians.Zwane, Protas Linda. January 2003 (has links)
The purpose of this study is to encourage honest dialogue between the Christian teaching on human sexuality as propounded by the Roman Catholic Church and that advocated by the Zulu traditions and customs. The perceived gap between these two worldviews results in the ineffectiveness ofthe sexual teaching of the Roman Catholic Church in South Africa and the experience of many Zulu Catholics of being tom
between their Christian belief and their Zulu cultural roots. This study shows that the dialogue between these woridviews produces a relevant, positive and holistic moral sexual teaching. In order to achieve this end the thesis jlL\.1aposes these worldviews and exposes their compatibility and incompatibility. This dialogue establishes a melting point ofthe Christian sexual teaching on human sexuality and the teaching of the Zulu traditions which produces a Zulu Christian theology of human sexuality. To achieve this end the thesis is divided into si-" chapters. The Introduction outlines
the problem and describes the approach that is followed. Chapter Two offers a brief history of the Zulu society. It also deals with the interviews conducted among the senior members of the Kwa-Mzimba village in order to learn ofZulu traditions relating to sexual matters. Chapter Three deals with interviews that were conducted among the young people of Kwa-Mzimba These young people show Zulu traditions and customs in transition in the modem world. Chapter Four outlines the development of the Catholic teaching on human sexuality from the early church to the present day. Chapter Five presents the official teaching of the Catholic Church in Southern Africa, especially in the HIV/AIDS context. Chapter SL"{ brings together the Zulu and the Catholic approaches and practices and gives a Contextualised Moral Sexual Teaching that is both positive and holistic. / Thesis (Ph.D.)-University of Natal, Pietermaritzburg, 2003.
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The Catholic Church and apartheid, 1948-1957.Abraham, Garth. January 1984 (has links)
No abstract available. / Thesis (M.A.)-University of Natal, Durban, 1984.
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Burnout and coping an investigation into the coping styles employed by women religious in the Catholic ChurchCarter, Pamela Joy January 1991 (has links)
A dissertation submitted to the Faculty of
Arts, University of the Witwatersrand
Johannesburg, in partial fulfillment of the
requirements for the degree of Master of
Arts in Clinical Psychology. Johannesburg, June, 1991. / This study investigates the coping style employed by people in
the helping professions, who are experiencing the phenomenon
known as Burnout. Burnout is conceptualized as one of the
serious negative. sequelae of prolonged stress evolved by
demanding occupational situations which involve work with people.
Investigation is made of the hypothesis that the coping
behaviours a person employs in response to stress will be
influenced by degree of burnout reported.
It was found that emotion focused coping is positively correlated
with emotional exhaustion and depersonalization - burnout components. problem focused coping is positively correlated with a second coping style, that of seeking social support. / AC2017
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The canon law framework for arbitration of delictual disputes in the Roman Catholic Church of South Africa : a critical and comparative studyMuyebe, Stanslaus C. 04 1900 (has links)
Thesis (DTh)--Stellenbosch University, 2005 / ENGLISH ABSTRACT: In his analysis of conflict resolution in the church sector, Professor Coertzsen (1998:69)
points out that disputes occur also within the churches. While some of the disputes are purely
doctrinal, others fall into the category of civil disputes. Professor Rik Torfs in an article
(1998:27) observes that the Catholic Church is increasingly becoming a site of civil dispute.
These include delict claims. Examples of these are: financial loss as a result of unfair
suspension or dismissal from a clerical position; financial loss or loss of reputation resulting
from unfair dismissal from a religious congregation; damage to a child or adult arising from
being sexually abused by a priest or religious or lay person.
When delictual disputes occur, state courts have civil jurisdiction over them. At the same
time, the South African Arbitration Act 42 of 1965 allows the parties to a delictual dispute to
arbitrate their case as an alternative to civil litigation. This trend is gaining currency in the
post-apartheid South Africa. In principle, therefore, church members may refer their delictual
disputes for arbitration, instead of entering into civil litigation. Church members, thus, have
the choice to have their case arbitrated, and church leaders need to make it clear to members
that they also have the right to bring their case to the state courts.
This study highlights the need for the churches to have an office of contlict resolution. The
office may then advise church members who have a delictual dispute on the options available
to them. The office may have a list of lawyers (Christian lawyers) who are willing and able to
arbitrate on matters referred to them by other Christians. When the parties decide to have
their delictual case arbitrated by lawyers, the determination as to whether a person is legally
liable for damage repair requires a legal framework. Unlike the situation in civil litigation,
the parties who opt for arbitration have the freedom to decide on the legal framework that the
arbitrator should use in determining liability. Catholic Church members who are parties to a
dispute may, for example, jointly agree that the arbitrator employ the internal law of the
Catholic Church, namely the canon law framework.
This study envisages a situation where the parties have jointly agreed to the employment of
canon law for the arbitration of their case. When the disputants and the arbitrators engage in
discussion and decide on whether to use canon law, they need to ask themselves the following
questions: (I) What principles and rules of law has canon law established for the determination
of the issue at dispute?
(2) How do the standards of justice in canon law differ from those in secular law? What
provisions invoked by the arbitrators would result in gross injustice to the claimant?
(3) If the provisions of canon law would result in gross injustice to the claimant, the church
members who are parties to a dispute may choose to rectify and supersede the limitation
inherent in canon law. The question arises: to what provisions in secular law are the
arbitrators and Church members able to resort to compensate for the limitations of canon law?
(4) How do the standards of justice in canon law differ from Biblical standards? To what
biblical messages might the arbitrators and the church members resort to overcome the
limitations in canon law?
While recognising the value of the fourth question, this study limits itself to the first three. It
is hoped that future studies will address the fourth question. The present study attempts to
answer the first three questions by means of a critical comparative analysis of the framework
that canon law has established for determining the various possible issues at dispute. In the
study it is argued that the employment by an arbitrator of some of the provisions in canon law
would result in gross injustice. The disputants need to take note of these before they mandate
the arbitrator to apply canon law in their case. / AFRIKAANSE OPSOMMING: In sy analise van kontlikoplossing in die kerk, wys professor Coertzen (1998:69) daarop dat
geskilpunte ook binne kerke plaasvind. Terwyl sommige hiervan suiwer leerstellig is,
ressorteer ander onder die kategorie van siviele dispute. In 'n artikel verwys Professor Rik
Torfs (1998:27) daarna dat die Katolieke Kerk toenemend 'n plek van siviele dispuut word.
Hieronder word onregmatige eise ingesluit . Voorbeelde hiervan sluit in: finansiele verlies as
gevolg van onregverdige skorsing of afdanking van 'n geestelike pos; finansiele verlies of
verlies aan reputasie wat spruit uit onregverdige ontslag van 'n godsdienstige gemeente;
skade aan 'n kind of volwassene wat spruit uit seksuele mishandeling deur 'n priester, 'n
godsdienstige of leke persoon.
Wanneer onregmatige dispute plaasvind, het staatshowe siviele jurisdiksie daaroor.
Terselfdertyd laat die Suid-Afrikaanse Arbitrasie Wet 42 van 1965 toe dat partye tot 'n
onregmatige dispuut hul saak kan laat arbitreer as 'n alternatief tot siviele litigasie. In Suid-
Afrika het hierdie neiging toegeneem in die postapartheid era. Ous, in prinsiep, mag kerklidmate
hul onregmatige dispute verwys vir arbitrasie, in plaas daarvan om hul te wend tot
siviele litigasie. Ous het kerklidmate die keuse om hul sake te laat arbitreer, en kerk leiers
moet dit aan lidmate duidelik stel dat hulle ook die reg het om hul sake na die staaathowe te
neern.
Hierdie studie bring die noodsaaklikheid na yore die vir kerke om 'n kantoor te he vir kontlikbeslegting.
Die kantoor mag dan kerklidmate wat 'n onregmatige dispuut het adviseer
aangaande die alternatiewe wat vir hulle beskikbaar is. Die kantoor mag 'n lys hou van
Christel ike prokureurs wat gewillig en bevoeg is om te arbitreer 001' sake wat deur ander
Christene na hulle verwys word. Wanneer die partye besluit om hul onregmatige saak deur
prokureurs te laat arbitreer, het die vasstelling of 'n persoon wetlik aanspreeklik is vir
reparasie van skade 'n wetlike raamwerk. Anders as in die geval van siviele litigasie, het die
partye wat besluit op arbitrasie die keuse om te besluit watter wetlike raamwerk die arbiter
rnoet gebruik om aanspreeklikheid vas te stel. Lidmate van die Katolieke Kerk, wat partye tot
'n dispuut is, mag, by voorbeeld, gesamentlik besluit dat die arbiter die interne reg van die
Katolieke Kerk gebruik, naamlik die kanonieke regsraamwerk.
Hierdie studie beoog 'n situasie waar die partye gesamentlik besluit het om die kanonieke reg
vir die arbitrasie van hul saak te gebruik. Wanneer die disputante en die arbiters in gesprek
tree en besluit of die kanonieke reg gebruik sal word, moet hulle hulself die volgende vrae
afvra: (I) Watter prinsiepe en reels van die reg het die kanonieke reg ingestel om die saak van
dispuut wat ter sprake is, te bepaal?
(2) Hoe verskil die standaarde van die reg in kanonieke reg van die in burgeri ike reg?
Watter voorsienings ingestel deur die arbiters sou uitvloei in erge onreg aan die eiser?
(3) As die voorsienings van die kanonieke reg sou lei tot erge onreg aan die eiser, mag
die kerklidmate, wat partye tot die dispuut is, kies om in die kanonieke reg die beperkings reg
te stel en te vervang. Die vraag ontstaan: na watter voorsienings in die kerklike reg kan die
arbiters en kerklidmate verwys om te vergoed vir die beperkinge van die kanonieke reg?
(4) Hoe verskil die standaarde van die reg in kanonieke reg van die bybelse standaarde?
Na watter bybelse boodskappe mag die arbiters en die kerklidmate verwys om die beperkinge
in die kanonieke reg te oorkom?
Terwyl die waarde van die vierde vraag erken word, word hierdie studie beperk tot die eerste
drie. Daar word gehoop dat toekomstige studies die vierde vraag sal aanspreek. Die huidige
studie poog om die eerste drie vrae te beantwoord deur middel van 'n krities-vergelykende
analise van die raamwerk wat die kanonieke reg ingestel het 0111 verskeie rnoontlike sake van
dispuut vas te stel. In hierdie studie word aangevoer dat die indiensneming deur 'n arbiter van
sommige van die voorsienings van kanonieke reg sou kon lei tot erge onreg. Die disputante
moet kennis neem hiervan voordat hulle die arbiter die mandaat gee om die kanonieke reg in
hul geval toe te pas.
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Unlit clay lamps, unsung bhajans : a cultural studies perspective on the experience of South African Catholics of Indian descent.Lazarus, Alison. January 1995 (has links)
This study is an exploratory study of the identity formation of South African Catholics of
Indian Descent (SACIDs). It seeks to describe the construction of their identity and
experience of otherness and difference. It asks two main questions: Firstly how relevant are the categories of culture, ethnicity, ideology ,race and religion in the construction of identity and the self understanding of members of this community? This
study is concerned with discovering whether these categories are operative and relevant to
the experiences of the youth in this community. Therefore the first objective of the study is
to discover how do the youth amongst SACID identify themselves? This forms the one
focus of the study. Secondly it examines the role of organic intellectuals of this community with specific
reference to what they perceive as the identity of SACIDs. The study examines what they are
saying and doing regarding the categories of culture, ethnicity, ideology and race vis a vis
the transformation of the Catholic Church in South Africa. It is important to examine what
is being done by such intellectuals as they are in a position to influence the way SACIDs
identify and construct themselves. This constitutes the second focus of the study.
Both foci are related to the research objective which is to explore the self identity and identity
construction of SACIDs. It attempts to analyse the feelings of otherness in the experience
of SACIDs. The objective is to understand how SAC IDs "see and feel themselves" in a
context of change within country and church. A Cultural Studies perspective is employed in the interpretation and analysis of identity
formation. Central to this perspective are the key categories of culture, ethnicity, ideology,
race and religion. The literature in this field provide the theoretical framework for
interpretation. The study utilizes a qualitative methodological approach, specifically the
participatory action research approach. The study finds that SACIDs define themselves as a racial and religious minority. They
perceive their identity as multi-layered. However, race is still a dominant and determining factor in their self-understanding and construction of identity. They collapse the categories of religion and culture resulting in confusion and a hesitancy to embrace ethnic references
in their identity formation and religious practice. It is this hesitancy and confusion regarding
their cultural identity that the title Unlit Clay Lamps, Unsung Bhajans refers. / Thesis (M.A.)-University of Natal, Durban, 1995.
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The impact of Black consciousness on the Black Catholic Clergy and their training from 1965-1981.Mukuka, George Sombe. January 1996 (has links)
No abstract available. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 1996.
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Sacramental symbols and the oral tradition.Moollan, Barbara Allison. January 1995 (has links)
This dissertation is an attempt to draw a connecting link between Marcel Jousse's theory of MIMISM as found in his book The Oral Style and the symbols used when celebrating four of the sacraments celebrating in the Roman Catholic Church. These symbols are water used in the sacrament of baptism, the bread and the wine as used in the celebration of the Eucharist, and the oil which is used in the sacraments of Confirmation and the Anointing of the Sick. Jousse was the first anthropologist to discover that all action or gestes as he called it, is constantly being replayed and re-enacted by man. The second chapter in this thesis will give a comprehensive summary of this theory of MIMISM. Since man is constantly
attempting to get closer to God whom he falls short of when he sins, this practice of the sacraments is a means of getting man back in touch with God and the symbols used in this procedure is what actually makes it real.
After a chapter on symbolism and the role that symbols play in the
celebration of sacraments, the next chapter deals with the rites, rituals and religion in society. It is the symbols together with the rights, that in effect bridge the relationship between God and man. The final chapter then looks into the symbols themselves, which are oil, water and the Eucharist and fits the entire subject into perspective. / Thesis (M.A.)-University of Natal, 1994.
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The history and spirituality of the lay Dominicans in South Africa from 1926-1994.James, Mark. January 2007 (has links)
The lay Dominicans in South Africa, originally known as the Third Order of the St. Dominic, consist of lay associates of the Friars of the Order of Preachers (or the Dominican Order). St. Dominic founded the Order of Preachers in 1216. From the Order's earliest foundation, lay people were associated with its life and preaching mission. Originally known as the Order of Penance, it emerged out of the thirteenth century reform movement of church and society known as the vita apostolica. One of the most prominent of these was St. Catherine of Siena. Many women were inspired to follow her example. Later a rule was developed for the Third Order, also known as tertiaries. The tertiaries were first introduced into South Africa in 1888 by the Dominican sisters of Kingwilliamstown who accepted some women as candidates for the congregation of sisters. Later when the Dominican friars arrived in the country in 1917, Fr. Laurence Shapcote who started the first Dominican mission in Boksburg, accepted tertiaries. The first chapters were established in Boksburg, Louis Bertrand mission near Potchefstroom and Stellenbosch. The tertiaries were primarily a pious or devotional society of associate priests, solitary members (lone tertiaries) and chapter members. They emphasised the importance of the spiritual life, understood at the time, as attaining Christian perfection. From their origins in South Africa, the tertiaries included both men and women from the various racial and economic strata of apartheid society. The tertiaries grew and developed rapidly from 1940 to 1960. They had a wide appeal because of the resurgence of contemplation and the monastic life during this period. In some parishes, particularly African ones, the Dominican friars were training tertiaries as lay ministers. In this way the tertiaries anticipated the changes that took place during the Second Vatican Council and the greater role given to the laity in the church. During the 1960s, the first signs of a decline in interest in the tertiaries becomes apparent. Initially, the tertiaries responded well to the challenges of Vatican II but membership of the chapters declined considerably during 1970s and 1980s. The social conditions within church and society began to change. The changes allowed by Vatican II gave laity greater responsibility within the church as catechists, communion ministers, members of the parish council and deacons. This caused a crisis of identity for the lay Dominicans after the Council. By the early 1980s many groups had collapsed as fewer laity joined the lay Dominicans preferring to involve themselves in parish ministries than join a chapter. The lay Dominicans remained primarily a pious society. Some of the tertiaries involved themselves in lay ministries. In African parishes, lay Dominicans like Nicholas Lekoane, Joel Moja, Sixtus Msomi in Kwa Thema and Thomas Moeketsi in Heilbron rose to prominence as lay ministers. It was particularly in Kwa Thema that some innovative contributions were made in parish apostolates with the establishment of the parish ward system. However, the intensification of the struggle against apartheid highlighted the need for a more prophetic spirituality which encouraged people to involve themselves in social change. As an organisation the lay Dominicans were never involved in anti-apartheid work with the exception of a few of individuals - Advocate Herbert Vierya, and Jimmy and Joan Stewart, Major Mehan, Barbara Versfeld and Fr. S'mangsliso Mkhatshwa. Consequently, the lay Dominicans were considered, even by the Dominican friars, as increasingly irrelevant and neglected them in their ministerial outreach. By 1984 the Lay Dominicans were still in existence but even the National Promoter, Douglas Wiseman, called for the disestablishment of the lay Dominican groups in their present form. This never happened. During the 1980s, there were some creative attempts to revive and renew the lay Dominicans. The Dominican Family group was started in Cape Town that sought to bring together all the different members of the Dominican family: friars, sisters and laity. Another group was also established with a specific focus and mission as teachers in Dominican schools in Cape Town. This group developed into the Blessed Jordan of Saxony chapter. Even though the number of lay Dominican chapters declined, nevertheless, the organisation did not collapse. The lay Dominicans battled to come to grips with the challenges of a church that allowed greater participation of the laity in parish life. It was unable to transform its spirituality to allow for this shift in ecclesial life. Neither did it take up the challenges of involvement in issues of justice and peace. Young people did not find involvement in the organisation attractive and so membership continued to dwindle. The question remains whether the lay Dominicans can provide a genuine lay spirituality according to the mind of Vatican II? / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2007.
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