Spiritual leadership for the church in Africa is facing a crisis. While much of traditional African leadership shares the same basic values found in the Scriptures; modern manifestations of African leadership have been corrupted by various influences. This has resulted in traditional African leadership being grossly misunderstood and culturally unappreciated. Through the use of dialogue between cultures and theologies, and utilizing leadership theory as analytical tools and a frame of reference, this study looks at biblical leadership models, and aims toward a rediscovery, an appreciation, and a mature reappropriation of traditional African leadership values and practices for the African Church. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)

The thesis of this study revolves around the validity of Tshivenda literature as an authorative commentary on Mission Work in Venda. The value of literary works by selected Tshivenda writers is explored on three important directions: (a) as a source of information on the Vhavenda world-view which is an important aspect in the Vhavenda's understanding of the Missionary message; (b) as a source of challenge to missiology, and (c) as a source of basis for an in-depth contextual missiology. The well-meaning contributions of the German Missionaries is appreciated. Their influence through the spreading of Lutheranism and also in the birth of Tshivenda literature is clearly recognized. My task has not only been to see these positive contributions, but also to problematise and explore both the missionary instrumentality and the local responses that are reflected in the Tshivenda literature. Our first four chapters introduce the thesis, they cover political history of the Vhavenda which is fundamental in our understanding of their world-view and the early missionary works in Venda. Selected Tshivenda novels become the object of inquiry in the fifth chapter. The novels help us in our evaluation of Missionary Christianity. A wide variety of issues are contained in these novels which are significant in Mission work. The sixth chapter concentrates on selected Tshivenda short stories. In two of these short stories the issue of racism is highlighted. The seventh chapter looks into a few Tshivenda Poems. In two of these poems the Missionary-rejected name for God, Nwali, is heavily used. The last chapter contains the essential commentary of indigenous Tshivenda literature on Missionary Christianity as well as the implications for both global and local Missiology. / Missiology. / M.(Theology)

This dissertation considers the contextualising in African settings of three themes addressed in youth literature of the Baptist International Publications Services (IPS). It utilises a critical methodology developed from Kraft's (1979) ten principles of communication to analyse the efforts to contextualise the themes of salvation, the Christian family and witchcraft. Chapter one discusses contextualisation and presents a critical methodology based on Kraft's ( 1979) principles of communication. Chapter two is an historical background study of the International Publications Services. Chapters three, four and five use the critical methodology developed in chapter one to examine the themes of salvation, the Christian family and witchcraft respectively, as found in IPS youth literature. Chapter six is an analysis and conclusion of the study with suggestions for further research. / Missiology / M.Th.

This dissertation aims to critically evaluate the Incwala Sacred Ceremony and its relevancy to Ancestral Veneration in the life of the Swazi Nation. Swazis to a greater extent are believed to be quite obsessed about their cultural heritage. They view this cultural event as sacred and very important in their national unity and pride of being a sovereign entity. They religiously observe this rite as an integral part of their cultural heritage and see it as a vital glue that holds together the national unity and cements the eternity of the Swazis' existence. Celebrating and commemorating this sacred festival can be equated to what Christians do when celebrating and observing Good Friday or Holy Easter. It could also be related to the Islamic Pilgrimage to Mecca. Swazis are strongly connected to their Ancestral Veneration. It is inculcated in their core system of beliefs and is part of their lives because it tends to shape their religious view, as well as moulding it. The Supreme God (Mvelinchanti) is believed to have spoken to the founding fathers of the nation about how the nation ought to conduct its affairs (in different forms through visions and dreams). Hence there is a deeply held view that the departed kings and the forefathers are believed to be alive and closer to that very Supreme God. According to this long held view the dead are asleep and are continually involved in directing the affairs of the nation. Indeed they decide on blessings, health and life of the living. It is embedded in the subconscious mind of Swazis that the living dead (emadloti, labaphasi or labalele) continually influence the affairs of the nation and any given family; hence they need to be consulted from time to time. Emadloti are the mediators between human beings and God and they can be contacted through the spiritual mediums. The national elders and advisors to the Monarchy,1 as well as traditional medicine persons (muti) people (Tinyanga and Tangoma), are there as custodians of the Incwala Ceremony. In any given family, emadloti (ancestors) are consulted in times of marriages, new births and any other eventualities that may befall that family. In the life and worldview of Swazis, nothing just happens without any involvement and sanction of the ancestors. In fact, for anything to happen in the life of a Swazi, there must be a supernatural cause or reason, hence in the very core of foundational beliefs there are involvements of the supernatural powers and the forces believed to be operational. / Philosophy, Practical and Systematic Theology / M.Th. (Specialization in Urban Ministry)

Spiritual leadership for the church in Africa is facing a crisis. While much of traditional African leadership shares the same basic values found in the Scriptures; modern manifestations of African leadership have been corrupted by various influences. This has resulted in traditional African leadership being grossly misunderstood and culturally unappreciated. Through the use of dialogue between cultures and theologies, and utilizing leadership theory as analytical tools and a frame of reference, this study looks at biblical leadership models, and aims toward a rediscovery, an appreciation, and a mature reappropriation of traditional African leadership values and practices for the African Church. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)

The thesis of this study revolves around the validity of Tshivenda literature as an authorative commentary on Mission Work in Venda. The value of literary works by selected Tshivenda writers is explored on three important directions: (a) as a source of information on the Vhavenda world-view which is an important aspect in the Vhavenda's understanding of the Missionary message; (b) as a source of challenge to missiology, and (c) as a source of basis for an in-depth contextual missiology. The well-meaning contributions of the German Missionaries is appreciated. Their influence through the spreading of Lutheranism and also in the birth of Tshivenda literature is clearly recognized. My task has not only been to see these positive contributions, but also to problematise and explore both the missionary instrumentality and the local responses that are reflected in the Tshivenda literature. Our first four chapters introduce the thesis, they cover political history of the Vhavenda which is fundamental in our understanding of their world-view and the early missionary works in Venda. Selected Tshivenda novels become the object of inquiry in the fifth chapter. The novels help us in our evaluation of Missionary Christianity. A wide variety of issues are contained in these novels which are significant in Mission work. The sixth chapter concentrates on selected Tshivenda short stories. In two of these short stories the issue of racism is highlighted. The seventh chapter looks into a few Tshivenda Poems. In two of these poems the Missionary-rejected name for God, Nwali, is heavily used. The last chapter contains the essential commentary of indigenous Tshivenda literature on Missionary Christianity as well as the implications for both global and local Missiology. / Missiology. / M.(Theology)

This dissertation considers the contextualising in African settings of three themes addressed in youth literature of the Baptist International Publications Services (IPS). It utilises a critical methodology developed from Kraft's (1979) ten principles of communication to analyse the efforts to contextualise the themes of salvation, the Christian family and witchcraft. Chapter one discusses contextualisation and presents a critical methodology based on Kraft's ( 1979) principles of communication. Chapter two is an historical background study of the International Publications Services. Chapters three, four and five use the critical methodology developed in chapter one to examine the themes of salvation, the Christian family and witchcraft respectively, as found in IPS youth literature. Chapter six is an analysis and conclusion of the study with suggestions for further research. / Christian Spirituality, Church History and Missiology / M.Th.

The purpose of this study was to present an analysis of the belief systems of the worldviews behind the religions of Christianity and African Traditional Religion with a view toward aiding the Christian church in African help its converts from African Traditional Religion to hold a biblical worldview in the areas where the biblical and traditional African worldviews conflict. The two worldviews were analyzed, and compared using the philosophical elements of a worldview and the religious dimensions of how a worldview is lived out in culture. Genesis 1-11 of the Christian Bible was used as the basis for the biblical or Christian worldview. The Christian believes that the Bible is God's inspired word to mankind and that what is recorded in Genesis 1-11 gives God's answers to the basic philosophical questions that make up a worldview. Therefore, Christian philosophy and the Christian worldview are postulated on God's special revelation as recorded in the Bible. The African worldview is based upon the sayings and traditions of the elders as received from the ancestors. The traditional African believes in the trustworthiness of the ancestors as strongly as the Christian believes in the trustworthiness of the Bible. When an African converts from African Traditional Religion to Christianity he encounters a conflict of beliefs in certain philosophical elements of his worldview. Upon the conviction that beliefs determine practice, unless the African convert to Christianity changes his beliefs he will not change his practice, and syncretism will be the result. After analyzing the two worldviews, the areas of conflict in beliefs were presented with recommendations for bringing the African Christian's worldview beliefs into conformity with the Christian worldview. / Religious Studies and Arabic / D.Litt. et Phil. (Religious Studies)

The purpose of this study was to present an analysis of the belief systems of the worldviews behind the religions of Christianity and African Traditional Religion with a view toward aiding the Christian church in African help its converts from African Traditional Religion to hold a biblical worldview in the areas where the biblical and traditional African worldviews conflict. The two worldviews were analyzed, and compared using the philosophical elements of a worldview and the religious dimensions of how a worldview is lived out in culture. Genesis 1-11 of the Christian Bible was used as the basis for the biblical or Christian worldview. The Christian believes that the Bible is God's inspired word to mankind and that what is recorded in Genesis 1-11 gives God's answers to the basic philosophical questions that make up a worldview. Therefore, Christian philosophy and the Christian worldview are postulated on God's special revelation as recorded in the Bible. The African worldview is based upon the sayings and traditions of the elders as received from the ancestors. The traditional African believes in the trustworthiness of the ancestors as strongly as the Christian believes in the trustworthiness of the Bible. When an African converts from African Traditional Religion to Christianity he encounters a conflict of beliefs in certain philosophical elements of his worldview. Upon the conviction that beliefs determine practice, unless the African convert to Christianity changes his beliefs he will not change his practice, and syncretism will be the result. After analyzing the two worldviews, the areas of conflict in beliefs were presented with recommendations for bringing the African Christian's worldview beliefs into conformity with the Christian worldview. / Religious Studies and Arabic / D.Litt. et Phil. (Religious Studies)