The thesis' discussion is by comparing Roman Catholic local Evangelisation in Western and Northern Provinces of Zambia with the focus on the Capuchins and White Fathers. Thus the thesis asserts with pastoral and missiological evidences that missionary activities carried by the capuchins and White Fathers occurred in a certain geographical, religious and sociological context. Hence faith encountered the culture of the Lozi and Bemba peoples in their given contextual milieu. As such this contextual milieu influenced their way of accepting Catholic faith inculcated in them by the early missionaries. As a matter of fact the two peoples received their catholic faith differently with the pointer to the way they responded to the teachings and doctrine of the church. This is exemplified in their levels of faith with the local church of Kasama having more Catholics compared to the local church of Mongu. Conclusively, early missionaries who came to evangelise Lozi and Bemba peoples had their original missionary impulse influenced by the Theology of mission, and to implantation of the church and the Church's teaching on missions. This theology contributed to the way they approached their evangelisation. Suffice to mention is the missionaries' differences in mentalities and cultural upbringing, compared to local people whom they encountered. White Fathers and Capuchins in their early evangelisation planted the seed of faith which has been received differently with the purpose and goal of making Christ and his message of, and invitation to, total human liberation known in both local churches of Kasama and Mongu. / Christian Spirituality, Church History and Missiology / M.Th. (Missiology)

The thesis' discussion is by comparing Roman Catholic local Evangelisation in Western and Northern Provinces of Zambia with the focus on the Capuchins and White Fathers. Thus the thesis asserts with pastoral and missiological evidences that missionary activities carried by the capuchins and White Fathers occurred in a certain geographical, religious and sociological context. Hence faith encountered the culture of the Lozi and Bemba peoples in their given contextual milieu. As such this contextual milieu influenced their way of accepting Catholic faith inculcated in them by the early missionaries. As a matter of fact the two peoples received their catholic faith differently with the pointer to the way they responded to the teachings and doctrine of the church. This is exemplified in their levels of faith with the local church of Kasama having more Catholics compared to the local church of Mongu. Conclusively, early missionaries who came to evangelise Lozi and Bemba peoples had their original missionary impulse influenced by the Theology of mission, and to implantation of the church and the Church's teaching on missions. This theology contributed to the way they approached their evangelisation. Suffice to mention is the missionaries' differences in mentalities and cultural upbringing, compared to local people whom they encountered. White Fathers and Capuchins in their early evangelisation planted the seed of faith which has been received differently with the purpose and goal of making Christ and his message of, and invitation to, total human liberation known in both local churches of Kasama and Mongu. / Christian Spirituality, Church History and Missiology / M.Th. (Missiology)

Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: The topic of the research is, Development and Culture: A theological engagement with the Endogenous development of the Nsenga in Zambia. Development takes place in many forms. There is a need for a kind of development that meets the needs and people's aspirations in life. The question of this research is: what could the role of theology and the church be towards an endogenous development process that is culturally orientated to the Nsenga ethnic group of Zambia? The study is based on the working hypothesis that endogenous development provides the platform where the grassroots organisations and people become subjects of their own human development and transformation in life and society. The aim of the study is to investigate, examine and evaluate the place of culture in development, and to propose an endogenous base which is contextual. It also shows how a cultural driven development process stemming from the grassroots can be a better tool for human developments that are sustainable over time. An endogenous approach to development is proposed, an approach based on local strategies, values and innovations that encourages people in a given set-up to use their own resources, knowledge and initiative to develop new and better ways of doing things. A framework was developed for understanding the principles and practices of endogenous development among the Nsenga of Zambia. This study considers culture as an important aspect of development and as a means to understanding and achieving forms of development from which people can draw meaning and fulfillment in life. Models of development that cannot integrate culture are likely not only to fail but also to cause damage to people‟s well-being. Due to the interdisciplinary nature of the study, both theoretical and methodological triangulations were employed. The methods of literature review, critical reflection, logical arguments and analysis were applied. Chapter 1 introduces the study, gives the motivation for studying culture and development and briefly describes the chosen research approach and methods. The focus then moves to the specific research topic, research problem, aim and purpose of the research, hypothesis and the contribution of the research to the Zambian community in the area of development and culture in the field of Theology and Development. Chapter 2 explores an understanding of development and culture through a review and survey of definitions and develops a concept of endogenous development which presupposes a kind of development which is born out of the local people‟s own initiative. The chapter argues that all models of development must be culturally oriented and should reflect perspectives of responses to problems faced by human societies in their contexts. Chapter 3 surveys the relationships between culture and development. The chapter claims that in the past theories of development disregarded cultural aspect in development. It is suggested that the culture and the people concerned in any developmental process must play a central role. Chapter 4 discusses the relationship between theology and development under five sub-themes namely (1) theology and development, (2) church and development, (3) the role of the church in development, (4) the church as a channel of development and, (5) people and development. Chapter 5 focuses on the ethnography and case study of the Nsenga in the three selected villages in Petauke district in the eastern province of Zambia. This chapter analyses the social economic status of people in Nsenga area and the practical implementation of endogenous development projects. Chapter 6 critically analyses the Nsenga‟s practical engagement with endogenous development as described in the theoretical and theological framework. Chapter 7 provides the conclusion and recommendations regarding the practice of endogenous development within the context of the Nsenga of Zambia. / AFRIKAANSE OPSOMMING: Die onderwerp van hierdie navorsing is, Development and Culture: A theological engagement with the Endogenous development of the Nsenga in Zambia. Ontwikkeling vind op verskillende maniere plaas. Daar is 'n behoefte aan 'n bepaalde soort ontwikkeling wat in die hedendaagse behoeftes en lewens verwagtinge van plaaslike arm gemeenskappe sal voorsien. Die navorsingvraag van hierdie navorsing is, Wat kan die rol van teologie en die kerk wees binne 'n proses van endogene ontwikkeling wat kultureel georienteer is binne die Nsenga etniese groep van Zambia? Hierdie navorsing is gebaseer op die werkende hipotese dat endogene ontwikkeling die onderbou voorsien waarop plaaslike organisasies en mense die onderwerpe word van hul eie menslike ontwikkeling en transformasie binne die lewe en samelewing - vanuit 'n teologiese raamwerk en met die aktiewe betrokkenheid van die kerk. Die doel van die studie is om die rol van kultuur in ontwikkeling te ondersoek en evalueer en ʼn endogene basis te onwikkel wat kontekstueel van aard is. Dit streef ook om aan te dui hoe kultureel gedrewe ontwikkelingsprosesse wat op grondvlak ontstaan, ʼn beter instrument kan wees vir menslike ontwikkeling wat langdurig volhoubaar is. ʼn Endogene benadering tot ontwikkeling gebaseer op plaaslike strategieë, waardes en innoverings word voorgestel en mense word aangemoedig om hul eie hulpbronne, kennis en inisiatief te gebruik om nuwe en beter maniere van doen te ontwikkel. Die studie bied ook ʼn raamwerk vir die verstaan van die beginsels en gebruike van endogene ontwikkeling onder die Nsenga van Zambië. Kultuur word beskou as ʼn belangrike aspek van ontwikkeling en as ʼn middel om vorms van ontwikkeling wat lei tot ʼn betekenisvolle, vervulde bestaan, te verstaan en bereik. Ontwikkelingsmodelle wat nie kultuur kan integreer nie, is geneig om te misluk en selfs mense se wel-wees te beskadig. Vanweë die interdissiplinêre aard van die navorsing, is beide teoretiese en metodologiese triangulasies gebruik. Literatuur oorsig, kritiese nadenke, logiese argumente en analise is toegepas. Hoofstuk 1 as inleiding bied die motivering vir die bestudering van kultuur en ontwikkeling en beskryf kortliks die navorsingsbenadering en –metodes. Die fokus skuif dan na die spesifieke navorsingsonderwerp, navorsingsvraagstuk, doel van die navorsing, hipotese en die bydrae van die navorsing tot die Zambiese gemeenskap op die gebied van ontwikkeling en kultuur in die velde van Teologie en Ontwikkeling. Hoofstuk 2 ondersoek ʼn verstaan van ontwikkeling en kultuur deur ʼn oorsig van definisies en ontwikkel ʼn konsep van endogene ontwikkeling wat die soort ontwikkeling gebore uit plaaslike mense se eie inisiatiewe, voorveronderstel. Die hoofstuk betoog dat alle modelle van ontwikkeling behoort kultureel van aard te wees en behoort perspektiewe van gemeenskappe se response op probleme in hul konteks te weerspieël. Hoofstuk 3 ondersoek die verhoudings tussen kultuur en ontwikkeling. Daar word beweer dat ontwikkelingsteorieë die kulturele aspek van ontwikkeling verontagsaam het. Die hoofstuk stel voor dat die betrokke mense en hul kultuur in enige ontwikkelingsproses ʼn sentrale rol moet speel. Hoofstuk 4 bespreek die verhouding tussen teologie en ontwikkeling in terme van (1) teologie en ontwikkeling, (2) kerk en ontwikkeling, (3) die rol van die kerk in ontwikkeling, (4) die kerk as ontwikkelingskanaal en, (5) mense en ontwikkeling. Hoofstuk 5 fokus op die etnografie en die gevallestudie van die Nsenga-mense in drie dorpies in Petauke-distrik in die Oostelike provinsie van Zambië. Die sosio-ekonomiese status van mense in die Nsenga-area en die praktiese implementasie van endogene ontwikkelingsprojekte word ondersoek. Hoofstuk 6 is ʼn kritiese analise van die Nsenga se praktiese betrokkenheid by endogene ontwikkeling soos dit in die teoretiese en teologiese raamwerk beskryf is. Hoof 7 sluit in die slotsom en aanbevelings vir die beoefening van endogene ontwikkeling binne die konteks van die Nsenga van Zambië.

The problem of African women's hospitality has not been well handled in most churches in Africa. Although many churches seem to attach great value to African women's hospitality, there are still a lot of situations related to African women's hospitality that have been dehumanising and oppressive to African women both in the church and in the society. Issues such as the HIV/AIDS pandemic, economic hardship and sexuality have all affected African women's practice of hospitality. The fact that problems related with African women's hospitality surface within the church goes to show that this kind of hospitality needs to be re-examined by the Church if it has to be free and liberative to African women. Despite all these effects, African women themselves have valued and accepted hospitality as part of their calling in their service to God. The aim of this thesis is to discuss African women's hospitality from an African woman theologian's perspective. Writing as an African woman theologian, the researcher was able to bring out some of the effects of African hospitality to African women. Apart from hospitality being an African way of life and a virtue that needs to be embraced by both African culture and Christianity, hospitality is also viewed as a' command from God to all the Jews and Christians. On the other hand it is also important to mention that hospitality is a gift from God in that there are people who are gifted in extending their acts of hospitality to others. Hospitality as a concept, which has been practiced mainly by women in most African societies has impacted many dimensions of life especially in the Christian faith where African women's hospitality has been viewed as God's command to God's people. Although there is some literature produced on hospitality, the researcher noted with special interest that not much literature has been covered from the theological side on the issue of African women's hospitality and HIV/AIDS. The study was undertaken in the United Church of Zambia with the Mothers' Union group of St. Margaret Church of Kitwe. Among many others, the study reviewed the need for enculturation and contextualization of the African culture and the gospel. Chapter one is the introduction to the study. This includes the background to and motivation for the study, statement of the problem, the methodology used to collect data and the literature review. Chapter two brings out the historical background of hospitality both from the Biblical and African concept. The chapter shows African women's practice of hospitality in all these aspects and how their practises impacted the communities and people who lived at that time. Chapter three looks at different ways African women express their acts of hospitality. The effects of this expression of hospitality are also discussed. The other issues that have been covered are the response of African women theologians' to African women's practise of hospitality. Chapter four examines how HIV/AIDS has affected the practise of African women's hospitality and how these women who continue to offer hospitality under HIV/AIDS conditions cope with the risks involved in the practice. Chapter five analyses the research findings using cultural hermeneutics of Kanyoro 2000 as the frame of reference. Chapter six concludes African women's understanding of hospitality. This chapter states that African women's hospitality is a gift from God and women who are involved in this practice should be encouraged to do so. However, there is need for the church and community to re-examine the practice and look out for oppressive structures that are destructive to the African women's practice of hospitality. The chapter has also called on the church to be supportive to African women in their practise of hospitality. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.

This study focusses on the missiological response of the Pamodzi Free Methodist Church to the plight of orphans and vulnerable children (OVCs), specifically girl children in the Kawama Township in the Republic of Zambia. The major question to answer was “How can the cultural and biblical heritage of hospitality help the church particularly the Pamodzi Free Methodist Church to respond to the problems of OVCs, particularly girl children as victims of urban problems?” The study discovered that forces such as poverty, HIV/AIDS, child abuse, family breakdown, cultural beliefs and practices as well as a lack of care from the extended family have contributed to the vulnerability of OVCs. It recommends that the members of God’s household should have a mandate to restore the dignity and identity of OVCs in a holistic manner by linking the biblical and traditional values of hospitality as well as to develop intervention measures in order to meet the felt needs of OVCs. / Christian Spirituality, Church History & Missiology / M. Th. (Missiology)

The most important part of the research or the central part of this work is the inculturation which may be understood as the emergence of a local church in a place (Bate 1994, 100). By a local church I mean the manifestation of the one church of Christ as the community of faith in a particular context. Essential for this emergence are two apparently opposed forces whose dialectical resolution motivates the inculturation process. The first of these forces is the unifying, creative and redemptive power of God seeking the oneness of creation and salvation, so that God may be all in all. The second is the incarnational locus of all creation and salvation which moves the Word to take on flesh in a time, place and culture and the Spirit to take the church to the ends of the earth. The resolution of this dialectic may be expressed as the emergence of unity in diversity or as a communion of communities. The papal document emerging from the African Synod, Ecclesia in Africa, describes the resolution of this dialectic as showing respect for two criteria in the inculturation process, namely ‘compatibility with the Christian message and communion with the Universal Church’ (EA62; cf RM 54). These two criteria highlight the importance of unity in the inculturation process. They affirm the relatedness of all Christian consciousness, ethos and mission which is expressed so well by Paul: ‘There is one Lord, one faith, one baptism and one God and the father of all, over all, through all and with all’ (Eph 4: 6). / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

This study focusses on the missiological response of the Pamodzi Free Methodist Church to the plight of orphans and vulnerable children (OVCs), specifically girl children in the Kawama Township in the Republic of Zambia. The major question to answer was “How can the cultural and biblical heritage of hospitality help the church particularly the Pamodzi Free Methodist Church to respond to the problems of OVCs, particularly girl children as victims of urban problems?” The study discovered that forces such as poverty, HIV/AIDS, child abuse, family breakdown, cultural beliefs and practices as well as a lack of care from the extended family have contributed to the vulnerability of OVCs. It recommends that the members of God’s household should have a mandate to restore the dignity and identity of OVCs in a holistic manner by linking the biblical and traditional values of hospitality as well as to develop intervention measures in order to meet the felt needs of OVCs. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)