MAAS / Centre for African Studies / The letter to the Romans congregation played an important role in defining theologies and doctrines in the early Church history period. The Church fathers and early reformers read this letter and other epistles meticulously to understand Paul’s theology and mission. Martin Luther’s reading of this letter, in particular verses 4 and 8, has always been referred to as the culmination of Luther’s theology. Luther’s theological statements on the Law and Gospel discourse became central in this case. Faith debates and discussions are critical in most communities. This research aims to look at how local congregations read Romans 1:17 especially focusing on the Tumelo and Tshiamiso biblical expressions. The key questions are: Are local community readings the same as those of Luther and other biblical scholars? Are context-dynamics of local community biblical readers essential in determining their reading of Romans 1:17? These two questions form the basis for this research study. The Marapyane local Lutheran community will be used as the research site. The research study will take into consideration current theories and approaches of biblical interpretation especially the works of the University of Kwa-Zulu Natal School of Theology Ujamaa Biblical Studies Project. Some of the theoretical views will include the works of Gerald West, Itumeleng Mosala and Justin Ukpong. Contextual Bible study methodologies and instruments will be used in understanding how local communities read issues of Tumelo and Tshiamiso in this case. / NRF

Philosophiae Doctor - PhD / The study explored how contextual Bible study (CBS) contributes to the understanding of survival sex in the context of food insecurity. Even though South Africa is a food secure nation, a large percentage of the population is food insecure. While researchers focus significantly on transactional sex and other forms of sexual exchange, survival sex, particularly in the context of food insecurity has not been extensively or adequately researched from the South Africa perspective. CBS as a communal, participatory, collaborative and empowering process is designed as a literary platform upon which community concerns and social justice issues are addressed. Through CBS, conducted with a group of purposefully selected Christian women, the factors that drive survival sex in the context of food insecurity in the Msunduzi Municipality was explored.

This study explores the relationship between Christianity and autochthonous (indigenous, pre-Christian) worldviews and practices amongst the Aandonga of Owamboland, Northern Namibia. Using participant contributions from a series of Contextual Bible Study (CBS) sessions (with groups of men, women, and children), and supplemented by ethnographic contextualisation, it challenges the oft-contended notion that Christian worldviews and practices have erased the significance of African Traditional Religion for Ndonga (or wider Owambo) communities. The enduring significance of autochthonous worldviews and practices is explored using responses to six biblical texts, each of which relates to at least one of three themes: bodies, spirits, and landscapes. The study examines feasting bodies (The Parable of the Wedding Banquet), bleeding bodies (The Haemorrhaging Woman), and possessed bodies (Legion). It considers possession spirits (Legion), natural spirits (the so-called ‘Nature Miracles’), and ancestor spirits (Resurrection appearances). Perspectives on landscapes are highlighted particularly in relation to aspects of the natural environment (the ‘Nature Miracles’) and the locations explored by an itinerant demoniac (Legion). Responses to the texts engender, inter alia, discussions of contemporary perspectives on diviner-healers (oonganga), witchcraft (uulodhi), the homestead (egumbo), burial grounds (omayendo, oompampa), spirits (iiluli, oompwidhuli), ancestors (aathithi), material agency (for example, apotropaic amulets), and the ‘traditional’ wedding (ohango). Having analysed the ways in which autochthonous worldviews informed participants’ interpretations of the particular texts considered (Matthew 22:1-14 & Luke 14:7-11; Mark 5:21-43; Luke 8:26-39; Mark 4:35-41 & 6:45-52; Luke 24), each set of interpretations is brought into conversation with professional biblical scholarship. The study therefore highlights the ways in which these grassroots, ‘contextual’ interpretations might nuance New Testament interpretations returned by the Academy, particularly by highlighting the highly contextual nature of the latter.