This thesis is an attempt to reopen the debate on the whole question of inculturation in Southern Africa especially in light of the fact that we are now in a multi-lingual and multi-religious state. It is an attempt to rehighlight the plight of the spirituality of the amaXhosa people over the last century when missionary and imperial onslaught relegated it to the doldrums. This plunged the amaXhosa in a crisis that has left them directionless, to put it mildly. This is said because the total onslaught destroyed their self-respect and their identity and begs the question as to whether their acceptability to God was contingent on renouncing their culture especially the hidden presences - Qamata, the living-dead and the notion of evil spirits. It is precisely because of these misconceptions regarding African culture and spirituality that the thesis has a strong expository and apologetic bias primarily aimed to address, and put into proper perspective, the significance of the Supreme Being, the living-dead and the evil spirits in African culture. The issues are discussed within the broader socio-historical context. The thesis is basically comparative in that it uses Celtic spirituality and the approach of the early Celtic church to the question of inculturation as its point of departure and as a foil against which the preposterous actions of the church in Africa should be seen. This comparative element is also reflected in the unmistakable `dichotomy’ of Western religion and African spirituality, or better still, lack of spirituality, that was so fervently maintained by the missionaries and the colonialists alike. It is for this reason that I concur with Chidester (1996:xiv) that `the study of religion must find itself, once again, on the frontier’. The study is informed by this approach right through. It should be stressed, from the outset, that the idea is not comparison in order to satisfy our curiosity, nor is it comparison in order to try to authenticate and vindicate the beleaguered African culture. The central idea of the study is to expose the absurdity of the policies of the past century in this regard. The myth of the pure blooded Christianity is confronted, if not exploded. Several examples of both inculturation and continuities between Christianity and other faiths such as the Jewish founding faith are given. The subtheme of cultural domination subtly spans the whole study culminating in Chapter Four where the blacks begin to appropriate some of the Christian symbols and the whites also begin to assimilate African concepts such as ubuntu.

This thesis covers a period of drastic change in that part of Xhosaland later known as Victoria East. Chapters one and two deal with the clash between the Glasgow missionaries at Lovedale and the amaXhosa who were expected to simply discard their way of life in favour of the new dispensation. Chapter three explains the arrival in the Eastern Cape of the amaMfengu, formerly called abaMbo, and their role in the divisive policies of the colonial government. Chapter four recounts the brief interlude (1836-1846) during which the colonial government tried but ultimately rejected a more equitable model of cross-border relations known as the Treaty System. The final chapter deals with the introduction of direct rule over the newly-created district of Victoria East, and with the policies of Henry Calderwood, its first magistrate, which were artfully constructed to perpetuate ‘Divide and Rule’ so as to maintain a comfortable life for the white settlers in the border area.

This dissertation explores the traditional Ba Venda concept of the after-life vis-a-vis the Ba Venda Christian understanding of eternal life. In this dissertation a historical background of the traditional Ba Venda and how there were reached with the gospel of Jesus Christ will be given. A comparative study of the traditional Ba Venda and Christian Ba Venda beliefs and practices is given. It will be noted that the Ba Venda Christians of BeitBridge district revert to traditional beliefs and practices concerning the dead. These rituals carried out by the Ba Venda Christians show the syncretistic elements practiced. A central question therefore is "Are the Ba Venda Christians operating on the basis of Christian concept of death and hereafter?" It is argued in this dissertation that the Ba Venda Christian concept of death and after life is the blending of Ba Venda Christian and Ba Venda traditional beliefs and practices, particularly when it comes to death and burial practices. / Religious studies / M.A.(Religious)

The thesis consists of seven chapters with each chapter focusing on a particular aspect of the research topic. Chapter One deals with conventional preliminaries such as aim of study, method of approach, literature overview and other introductory material. Chapter Two is an an overview of the foundations of Bishop Dwane's spirituality and his church's struggle for autonomy. It also covers the origins, the nature and the purpose of Ethiopianism as the central thread in Dwane's theologizing and family history. Chapter Three reflects the attitude of the Anglican Church to African traditional culture as reflected in three historical phases - the era of total onslaught on African culture and religion, the period of accommodation, and the phase of turning a blind eye to these matters for as long as Anglicanism remains intact. Chapter Four contains Dwane's views on various cultural issues culminating in his decision to indigenize his Ethiopian Episcopal Church's liturgy and other forms of worship by incorporating traditional healers into the church and invoking the presence of Qamata and the ancestors in worship. Chapter Five analyses Dwane's prophetic spirituality as evidenced by his advocacy role in fighting for justice and human rights in this country. He relentlessly fought for the rights of those who were victimized by the government of the day, and those who were willfully discriminated against. Chapter Six is on the evolution of an authentic Xhosa spirituality, in particular, and African spirituality in general, in the Ethiopian Episcopal Church. While the main focus of the study is the evolution of Xhosa spirituality, it should be emphasized that the thrust of Dwane's theologizing extended to the evolution of other African spiritualities in the broader church. Chapter Seven is a general conclusion that highlights the main elements of Dwane's spirituality and the heritage he left behind in this regard. / Christian Spirituality, Church History and Missiology / D. Th. (Systematic Theology)

Culture and religion have both healthy and unhealthy effect on the leadership development of women in Africa. In this regard, the impact of especially African Pentecostal Christian discourses, as well as Vhavenda cultural discourses, on the lives of women leaders are brought to the surface through literary reviews, questionnaires and interviews. Accordingly, the data obtained by means of these methods are analysed using existing theological and cultural hermeneutics methods. Furthermore, they are deconstructed in terms of a vhusadzi (womanhood) perspective of empowerment regarding women in the ministry, which is applicable in an African-South African context. The present role of women in Pentecostal churches in the Venda context is studied historically and critically with reference to a future of empowerment. It is found that the leadership role of women in the ministry in Pentecostal churches in Venda is faced by certain challenges, which include rereading the Bible from the perspective of women in partnership with men, validating women’s ordination in dialogue with patriarchal interpretations of presumed biblical prohibitions on women’s ordination, rescoping cultural influences on church leadership roles, which are supported by Venda proverbs and rituals and reframing perceptions of women in the ministry amongst church leaders and the laity. The unique contribution of this thesis is, firstly, its focus on Pentecostal women in Venda. Secondly, a vhusadzi perspective is formulated that has never been done before in the literature. This perspective encompasses the experiences and expectations of Vhavenda women living in the Limpopo Province in South Africa. Thirdly, a link is drawn between culture, religion and ministerial leadership with a gender focus that produces new knowledge of the relationship between religion and culture as it manifests itself in a Venda context. The vhusadzi approach is informed by the bosadi approach of the Old Testament scholar, Madipoane Masenya, and feeds on her insights into women’s access to the interpretation of biblical texts. The vhusadzi approach takes these insights further by applying them to Vhavenda women’s access to leadership roles in the church. It opens up the future for further research, inviting African women scholars to contextualise issues related to women’s ordination. / Systematic Theology and Theological Ethics / D. Th. (Systematic Theology)

The Study of Theology plays a crucial role in the construction of a sound theology in this post liberation era of Southern Africa. This exercise is conformed to the academic learning and creates an environment where theology can dialogue with other disciplines. It helps in the critical reflection on the issue of God and human beings as the object of theology in African context. The study of theology and the doing of theology are methods which bring praxis and theory together. The doing of theology is the daily work of a pastor in a congregation. It is an exercise that put theological theories into practice. This is a methodology that guides the process of developing a contextual theology in Southern Africa. It is a process of taking theology from classroom to the congregations the community. The study of theology and the doing theology are soul mates. They work hand in hand to address contemporary situations. Human beings should know their physical organic environment. They are the object of theology. People experience God from natural science. Liberation theologies e.g. Africanist, Black and Women/Feminist theologies should use new approaches in order to meet the post liberation error challenges. The wholesome approach is another alternative to be used by these theologies. The approach is based on the interconnectedness of God, human beings and physical organic universe (Theanthropocosmic principle). The principle of Theanthropocosmic helps to direct theology in Southern Africa to be contextual and universal. Some new contextual theologies are born because of the theanthropocosmic approaches to modern challenges. The modern society is build under principles of democracy, good governance, peace and tranquility. The major role of theology is to ensure that the society enjoys those principles. Theology is directed to a group and individuals. The social, political and economical challenges should be approached as a group. The wholesome approach is an appropriate method to address challenges imposed by globalization ideologies. The increase rate of poverty in Southern Africa brings up other social illness in communities e.g. corruptions, crime, diseases. There is a need to engage theology in economic globalization. The concept of Botho calls everyone in the community to participate in the fight against these social illnesses in the society. Theology is obliged to restore economic justice. The Church is encouraged to participate in the cultural liberation and renewal. She is compelled to do mission work in this paradigms of cultural changes. African renaissance is an urgent thing to be implemented order to overcome challenges imposed by globalization in Southern Africa. / Philosophy, Practical and Systematic Theology / D. Th. (Systematic Theology)

The thesis consists of seven chapters with each chapter focusing on a particular aspect of the research topic. Chapter One deals with conventional preliminaries such as aim of study, method of approach, literature overview and other introductory material. Chapter Two is an an overview of the foundations of Bishop Dwane's spirituality and his church's struggle for autonomy. It also covers the origins, the nature and the purpose of Ethiopianism as the central thread in Dwane's theologizing and family history. Chapter Three reflects the attitude of the Anglican Church to African traditional culture as reflected in three historical phases - the era of total onslaught on African culture and religion, the period of accommodation, and the phase of turning a blind eye to these matters for as long as Anglicanism remains intact. Chapter Four contains Dwane's views on various cultural issues culminating in his decision to indigenize his Ethiopian Episcopal Church's liturgy and other forms of worship by incorporating traditional healers into the church and invoking the presence of Qamata and the ancestors in worship. Chapter Five analyses Dwane's prophetic spirituality as evidenced by his advocacy role in fighting for justice and human rights in this country. He relentlessly fought for the rights of those who were victimized by the government of the day, and those who were willfully discriminated against. Chapter Six is on the evolution of an authentic Xhosa spirituality, in particular, and African spirituality in general, in the Ethiopian Episcopal Church. While the main focus of the study is the evolution of Xhosa spirituality, it should be emphasized that the thrust of Dwane's theologizing extended to the evolution of other African spiritualities in the broader church. Chapter Seven is a general conclusion that highlights the main elements of Dwane's spirituality and the heritage he left behind in this regard. / Christian Spirituality, Church History and Missiology / D. Th. (Systematic Theology)

Multicultural youth ministry is increasingly becoming an important reality concerning ministering to adolescents within a Christian community. A holistic focus was used to analyse the practices concerning ministering to diverse adolescents within a local youth ministry context. The study was exploratory in nature and made use of a qualitative case study approach using semi-structured interviews and focus group interviews via Skype. The data was analysed within a descriptive-interpretive framework using content analysis. Findings mainly related to five themes that emerged during the research, namely: multicultural understanding, purposeful program, relationship centeredness, transforming spirituality, and the youth leader’s realm. The data also reflected underlining contextual ministry realities namely, authenticity, inclusiveness, intentionality and limited diversity. This research provides meaningful insight within the practical theological realm as the current South African literature regarding multicultural youth ministry is limited. Similarly, this study is focused on the theological conversation within a culturally diverse youth ministry context. / Philosophy, Practical and Systematic Theology / M. Th. (Practical Theology)

This dissertation explores the traditional Ba Venda concept of the after-life vis-a-vis the Ba Venda Christian understanding of eternal life. In this dissertation a historical background of the traditional Ba Venda and how there were reached with the gospel of Jesus Christ will be given. A comparative study of the traditional Ba Venda and Christian Ba Venda beliefs and practices is given. It will be noted that the Ba Venda Christians of BeitBridge district revert to traditional beliefs and practices concerning the dead. These rituals carried out by the Ba Venda Christians show the syncretistic elements practiced. A central question therefore is "Are the Ba Venda Christians operating on the basis of Christian concept of death and hereafter?" It is argued in this dissertation that the Ba Venda Christian concept of death and after life is the blending of Ba Venda Christian and Ba Venda traditional beliefs and practices, particularly when it comes to death and burial practices. / Religious studies / M.A.(Religious)

Includes bibliographical references (leaves 231-239) / Chapter one begins by introducing and orientating the reader to the study and the purpose of the study, namely the revelation of God. It also opens up what is central to the study by a way of a problem statement concerning this revelation of God, the black church and the human condition. The aims of the study and the research methodology are set out. The chapter ends with a hypothesis concerning the future doctrine of revelation and the prospects of this revelation in the lives of black people. Chapter two entails discussion on God and the church, as it pertains to revelation, starting with a historical account of Christian theology on the subject of revelation. The subject of revelation is engaged on an existential level, particularly the main areas of Christian theology, namely; special and general revelation. This is a section that puts both concepts within black experience, to see the viability for a black ecclesiology and black theology. Chapter two moves on to contend that for black church, there is a serious theological insurgent that is necessary and it is part and parcel of God’s revelation to blacks and the oppressed. This outlook places a section of critical reasoning in South African context and society concerning God’s revelation. Chapter three engages a philosophical meditation, ascribing meditation as a state of self-reflection for the black church and black theology. This meditation is cognisant of black experience and is self-diagnosis concern God and humanity, particularly the dehumanising, (how it must affirm essence and substance). The meditation of the black church engages the concept of absurdity as Camus (1995) (also see Melancon 1983) has posited the absurd as a malaise in the world and silence of the word to that malaise. The absurd is also linked to theodicy, however, the black experience and the encounter with God transcends absurdity and theodicy. As part of the transcending aspect of the black experience, the research considers Western atheism, Christianity and death of God, whose burial is in the mind, souls and bodies of blacks. The chapter then moves on to discuss the black church as a receptor of God’s revelation, the new image of the crucified and the new metaphysics guaranteeing the upliftment of blacks. Chapter four focuses on the black invisibility and the hiddenness of God, it is seeing invisibility and hiddenness as linked together. The chapter also focuses on the need for black visibility rooted in the ontological and physiological expression and experience of being human; Imago Dei. The chapter links black visibility with the concept of whiteness, being a dehumanising political identity imposed on the people of colour. The chapter then translates into the context of visibility, invisibility and God’s revelation within the economic South African context. The final analysis of the chapter is a confession of God’s revelation rooted in God’s visibility and running parallel to that of black visibility. Chapter five proposes that the black experience and the use of the Bible Sola Sriptura, as it reveals the black church as part of church history. As such, it takes the early church’s reading of the New Testament and understanding of Christology through kenosis; the emptying of God to be human and using that paradigm to link Christ’s human experience and the experience of the dehumanising and humanising that of blacks. The chapter concludes with a Christology and black Messiah, who links the secular and divine, general and special revelation. Chapter six concerns the findings of the study, recommendations and conclusion. / Philosophy, Practical and Systematic Theology / D. Th. (Systematic Theology)