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.

There has been much discussion on the roles of men and women in the church today. One of the crucial questions being asked is whether women should be ordained as ministers. Many debates have been centered on the question, "Should women teach?" "Should women exercise authority with men?" "Are men and women equal?" These questions have been approached from different angles. In recent years many denominations have increased opportunities for women in ministry. This thesis sets out to look at opportunities for women in ministry in the Evangelical Church of South Africa (ECSA). It is important to discover what Scripture says about the role of women in the church. The desire to be totally involved in ministry in the church has prompted women's struggle for emancipation. By looking at the culture and background of Indian women in South Africa we are able to ascertain some of the problems facing Indian women in ministry. In order to do this, Old Testament teachings, teachings of Jesus in the gospels and doctrinal teachings in the New Testament have been considered. Various views of those who have written on women in ministry have also been considered. This thesis is not an attempt to undermine the leadership of the ECSA, but rather it wishes to bring clarity on the issue of the ministry of women in the ECSA. / Thesis (M.A.)-University of Natal, Pietermaritzburg, 2001.

Abstract not available. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.

The Methodist Church of Southern Africa (MCSA) has been plagued by a number of problems. One of this problems has been the breakaway of some of its members. Some of these members have joined other churches (Mainstream and African Indigenous Churches) and others have founded their own churches. One of the major reasons for the breakaways is what I have framed lack of "African Spirituality" in the MCSA. By "African Spirituality" I imply that the African way of life does not distinguish between sacred and secular. African spirituality includes the following component elements: Belief in one God, belief in Divinities, Believe in spirits, veneration of ancestors and practice of medicine. My research in the Thaba-Nchu area confirmed the existence of this problem in the Thaba-Nchu Methodist church. There were three categories of respondents in this research: those who left the church are: those who live between two worlds (belonging to the MCSA and attending services in the African Indigenous Churches at the same time); and those who have single membership. The first two categories, unanimously agreed that the lack African spirituality and that is why they left the church or have dual membership. Ways of addressing this problem, i.e., to remedy the situation, have been suggested by the respondents, some scholars and leaders of the MCSA. These suggestions include the following: (i) singing: use of drums, clapping of hands, etc. (ii) special Sundays for prayers of healing: the church is to use people who are gifted in this, e.g. diviners, sangomas and barapelli. (iii) symbolic things like water to be used. It is hoped that if these suggestions were implemented, the problem would be addressed and the breakaways would stop or slow down and those who have dual membership would be satisfied to stick to the Thaba-Nchu Methodist Church alone. To implement these suggestions, the "top down" communication strategy adopted by the MCSA's leadership on this and other problems has to be revised, the language used must be understandable to the ordinary people (the grassroots or the marginalised) and the material must be easily accessible to them. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 1997.

July 1997 marks the 110th anniversary of the Seventh-day Adventist (SDA) Church's existence in South Africa. During this time the denomination has augmented both organizationally and numerically. Notwithstanding the expansion in these dimensions though, a thorough perusal of the denomination's history and present modus-operandi makes it clear that all is not as it should be within the denomination. In an attempt to discover the fundamental causes for the malaise that exists within the denomination, chapter one begins by succinctly tracing the growth of apocalyptic and millennial thinking. Beginning from the Maccabean era it reveals not only the numerous transformations that took place in millennial discernment throughout the subsequent centuries, but also demonstrates how these oscillations prepared the "soil" which allowed the emergence of the Millerite Movement - the immediate forerunners of the SDA church. Chapter two unveils the emergent movement in America initially opposed to to the formation of any formal organizations and hesitant to commission any missionaries to foreign lands. This period was destined however to also be an era of maturation. In the wake of the doctrinal consolidation that eventually took place, came not only an evolvement of missionary consciousness but also the successful development of a unique tri-lateral missiological approach that the denomination would employ' with great success on the world's mission fields.In July 1887 the first SDA missionaries stepped onto South African shores. Chapter three reveals this emergent church greatly stirred by the organizational, institutional and missiological developments experienced by the church in America, looking set to rapidly emulate both the missionary paradigm and numerous accomplishments of its mother church. Chapter four discloses however, how this once dynamic, intrepid, missionary-minded church very quickly became bogged down in a quagmire of difficulties. Many of these occurrences and other serious issues that followed in the ensuing years of the twentieth century were indisputably detrimental to the church, seriously affecting both its missionary expansion and its development in this country. As the denomination in South Africa stands on the brink of the twenty first century there is no question, that unless some drastic measures are taken, that it could very soon find itself under the sword of Damocles. This impending crisis is augmented not only by its almost total lack of involvement in crucial social issues, conspicuous inconsistencies present in its organizational structure, and its manoeuvre from a once dynamic evangelistically orientated movement to an institutionalized organization, but also by the fact that indispensable facets of its missionary strategy are at the present moment no longer in evidence in its continued operations. There is no question that the denomination is faced not only with a missiological identity crisis but also with the very sobering question whether it is indeed fulfilling the missionary mandate it ironically still preaches and still so strongly believes in. / Thesis (M.Th.)-University of Durban-Westville, 1996.

No abstract available. / Thesis (M.A.)-University of Natal, Durban, 1984.

The early years of St. Columba's. Parkview is situated to the north of Johannesburg, below the Westcliff Ridge, about four miles from the city centre ... by 1920 it was the centre of the rapidly developing northern areas of Johannesburg. One man who was aware of its growth was the minister of Clifton Presbyterian Church, Rev. James Gray. A man of vision and determination, he had been responsible for establishing the first Presbyterian Church in the Transvaal, at Barberton, and now his enthusiasm for Church extension work was directed towards Parkview. In August, 1920, two months after his induction to the charge at Clifton, he reported to his Session that: "The growing suburb of Parkview had no Church to see to the spiritual needs of the people there and in the districts around". He drew to their attention the fact that the Transvaal Consolidated Lands Investment Co. were offering building sites in the area, with loans, so that if the residents of the area were in favour, and were prepared to help obtain the necessary funds, then the time was ripe for establishing a new Church. The vision was swiftly followed by action. Intro., p. 1.

Bibliography: pages 126-137. / This study defends the thesis that the present social location of the Lutheran churches can be explained by examining the history of their internal divisions and their relation to broader struggles in society. The history of the Lutheran missions and churches is considered in relation to the political and socio-economic dimensions of South African history. Church history is conceived as an internal struggle between a dominant and an alternative theology (and their respective ecclesial bases), which affects the participation of the churches in broader social struggles. The development of the churches is divided into three periods, corresponding to the growing independence of the black churches from the mission societies. The thesis is examined by extensive reference to primary and secondary sources on the Lutheran church. Interviews with key informants from the various missions and churches provide additional information. The broader field of church historiography, as well as theoretical writings on church history are considered. The analytical aim of the thesis is to show how· the struggles internal to the Lutheran churches - including struggles around theological issues - have affected their ability to participate in the broader struggle for liberation in South Africa. In addition to this analytical aim, the thesis provides a narrative history of Lutheranism in South Africa. The findings of the thesis are that white Lutherans have been the dominant group in the Lutheran churches throughout their history in South Africa. White Lutherans produced the dominant theology of all the Lutheran churches for most of the history of Lutheranism in South Africa. This dominance of German-Lutheran theology was established in the missionary period. The social base of the missions was the German farming community. This community broadly formed part of the ruling classes of colonial society, and its interests converged at many points with colonialism. Lutherans were not allied to the dominant colonial power, the British, but from the end of the nineteenth century to the Boers. Their theological self-understanding as Lutherans, with their specific missiology, ecclesiology and doctrines (e.g. the Two Kingdoms Doctrine) gave them an identity distinct from others in the ruling bloc. This theology was the dominant theology of all Lutheran churches, black and white. This theological self-understanding, however, gave them only limited autonomy. They conformed to dominant values by dividing along racial lines. This dominant ecclesiology had its effect beyond the missionary period, and resulted in the separate development of black and white Lutheran churches. Although the black churches gained more independence through the formation of synods and later regional churches, they have internalized to some degree the dominant theology taught by the missionaries. The internal divisions within Lutheranism have continued to prevent effective engagement in external struggles for justice. Yet in the course of struggles for unity and a more effective political witness, an alternative Lutheran theology and ecclesiology has emerged, mainly among young black pastors and church members, but also among some white Lutherans. It is among these people that a Lutheran tradition of resistance to apartheid in church and society can be discovered. It is here that the hope of the church is found.

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

Summaries in English and Afrikaans / This thesis embarked with the problem within the liturgy that tension exists in trying to minister justly according to the current context and trying to minister faithful to Scripture. A departing perspective is that the liturgy is the heartbeat in the congregation whereto and from where every aspect is networking. Also, that the emphasis can be on both proclaiming and celebrating in Protestant liturgies. Dialogical communication was chosen as theoretical approach together with communicative action for the sake of the gospel of Jesus Christ. The first and last chapters illustrate what is meant with the term liturgy. The problem is stated (and investigated) that liturgy is a complicated and central phenomenon, which ought to let Reformed theology as well as a postmodern context come to their own. It is also indicated that liturgical spirituality, liturgical communication and liturgical pastorate can better be used and improved during Sunday liturgies. For the liturgy in order to serve the Reformed tradition and the postmodern context, and to uplift the three liturgical aspects of spirituality, communication and pastorate, liturgical symbols and rituals are posed as timeless agents to better the liturgy. Attention was also given to symbolism in Scripture. This led to a model of application as a theory of praxis for the liturgical use of symbols and rituals. The core of this model or theory of praxis, is: I. The highest priority in liturgical symbolism will always be to promote the holy Trinity and Biblical principles. II. The supplementary use of right-brain components, such as experience, emotion and music. III. A high premium on active participation and repetition. IV. An approach of simplicity and soberness. V. Relevance to the culture and context of the day. VI. Services that take hold of total persons and focus on multiple senses and corporeality (bodily involvement). i VII. Room for transendence, imagination and mystic worship of God. VIII. Actions and services that embrace diversity, pluralism and generative variety. IX. Meetings where pastoral and therapeutic dimensions are included. X. Celebration and positive experiences in meetings. XI. The use of images, stories, metaphors and icons. XII. The use of meta-communicative principles such as attitude, intention and high validation of other people. / Hierdie proefskrif het vertrek met die probleem vanuit die liturgie dat daar binne die huidige konteks en die deurlopende poging tot getrouheid aan die Skrif toenemend spanning groei in die eredienspraktyk. Die proefskrif vertrek ook vanuit die perspektief dat die liturgie die hartklop en voedingsaar van die gemeente is van waaruit en waarheen die totale gemeente netwerk en dat die verkondigingsbenadering en die vierings-benadering altwee 'n legitieme plek in die Protestantse liturgiese tradisie het. As teoretiese vertrekpunt vir die liturgiese handelinge word dialogiese kommunikasie gekies saam met kommunikatiewe handelinge ter wille van die evangelie van Jesus Christus. In die eerste en laaste hoofstukke word verduidelik wat met die begrip liturgie bedoel word. Die probleem word gestel dat die liturgie 'n komplekse handeling en kardinale fenomeen is wat reg moet laat geskied aan die Gereformeerde teologie en aan 'n postmoderne konteks. Verder word uitgewys dat liturgiese spiritualiteit, liturgiese kommunikasie en liturgiese pastoraat in ons huidige tydgleuf meer benut en uitgebou kan word tydens die weeklikse liturgiee. Ten einde die liturgie in haar Gereformeerde tradisie en postmoderne konteks te dien en om die drie liturgiese fasette van spiritualiteit, kommunikasie en pastoraat te bevorder, word liturgiese simbole en rituele aangebied as tydlose en tydige agente om die liturgie mee te verryk. Om die ondersoeke af te rond, is daar ook aan simboliek in die Bybel aandag gegee. 'n Werkswyse is gevolg waar die Gereformeerde teologie en postmoderniteit ontleed is en in verband gebring is met simbole en rituele. Liturgiese spiritualiteit, liturgiese kommunikasie en liturgiese pastoraat is ook gedissekteer, ten einde dit beter te begryp, en in verband te bring met liturgiese simbole en rituele. Daarna het simboliek aan die beurt gekom en is simbole en rituele gedefinieer, ontleed en na aard, wese en toepassing bestudeer. Simboliek in die Bybel is afgetas om gewig te verleen aan die ondersoeke. Uit al die genoemde ontledings en bevindings wys die proefskrif uit dat simbole en rituele inderdaad uitnemend geskik is om die liturgie eer aan te doen in die eiesoortige soeke na voortreflike vlakke van spiritualiteit, kommunikasie en pastoraat binne Gereformeerde en postmoderne kontekste. Hieruit is 'n toepassingsmodel as omvattende praktykteorie aangebied vir die liturgiese gebruik van simbole en rituele as die bydrae van hierdie proefskrif. (5.4 en 5.5). Die kern van die model of praktykteorie vir die liturgiese toepassing van simboliek is: I. Dat die hoogste doelstelling en swaarwigtigste vergestalting met simboliek in die erediens altyd God Drie-Enig en Bybelse waardes en beginsels is. II. Dat aanvullende gebruikmaking en verrekening van regterbreinkomponente soos ervaring, emosie en musiek noodsaaklik is. Ill. 'n Doelbewuste hoe premie op handelende deelname en herhaling. IV. 'n Benadering van eenvoud en soberheid. V. Handelinge en momente wat spreek tot die kultuur en konteks van die dag. VI. Erediensmomente wat die totale mens betrek en infokus op veelsintuiglikheid en liggaamlikheid. VII. Ruimte vir transendensie, verbeelding en mistiek om God te aanbid. VIII. Handelinge wat diversiteit, pluralisme en generatiewe verskeidenheid omhels en vier. IX. Byeenkomste wat pastorale en terapeutiese roepings insluit. X. Samekomste waar feestelikheid en aangename ervarings beleef word. XI. Kommunikeerders wat beelde, verhale, metafore en ikone gebruik. XII. Handelinge waar ag geslaan word op metakommunikatiewe beginsels soos gesindheid, intensie en hoe waardetoekennings aan die ander persoon. / Practial Theology / D. Th. (Practical Theology)