This study aims to analyse the links between patriarchy in the bible, the Damara culture, and the ecclesiological practices of the Evangelical Lutheran Church in Namibia (ELCN). Using empirical research (interviews) and socio-historical methodology, the study demonstrates how biblical patriarchy affects married Damara women and evaluates the consequent roles of women in the religious context of the church, in the light of the biblical and cultural patriarchy which Damara women are subjected to. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2007.

This dissertation examines the contribution that the Evangelical Lutheran Church in the Republic of Namibia (ELCRN) can make to poverty alleviation at local community level, through research in the Otjimbingwe rural community two hundred kilometers north-west of Windhoek, the capital of Namibia. It is clear from the historical background and current situation that the impact of poverty is severe on the lives of indigenous people. The question posed by the research is: How can the Church contribute to poverty alleviation in a rural community such as Otjimbingwe? To answer this question, this thesis analyses the real life situation that the people of Otjimbingwe experience daily. It further looks at the coping strategies of the people. The thesis identifies the capacities, skills and assets that the Church can develop and build on in its poverty alleviation process. The study argues that the Church has a vital contribution to play as both an 'insider' and an 'outsider' to the community at Otjimbingwe. It then suggests some strategies that the Church can utilize to ensure maximum participation of the local people and to mobilize and encourage co-operation of all concerned individuals and organizations in the process of development. / Thesis (M.A.)-University of Natal, Pietermaritzburg, 2001.

It is the feeling of the author of this thesis that in Oshiwambo society power and authority in families is invested on the male head. This act has caused the society to be a patriarchal society. In most cases women and children are taken for granted by men that they are there to serve men's interests. This patriarchal society emerged from culture and tradition of Oshiwambo people. Women discrimination starts at birth, when every member ofthe family is sorry that the baby is a girl. Also the way a baby boy is raised is different from the way of a girl. The boy is treated with a great respect while a girl is not. When the church came in the area, did not change this situation. In stead it gave more power to men than to women. Until 1992 women were not allowed to lead the church. Nowadays, there is a general feeling that this patriarchal system is good for nothing. As a response to that feeling the state has taken a stand in the present government that women must be well represented in leadership and holding important positions than before. Still, there have been opposition from some people who are not happy with these changes. They want women to be looked as inferior beings. The author of this thesis is of opinion that there are enough texts in the Bible which say about gender equality. Unfortunately, in most cases, the Oshiwambo men have failed to read these texts in the light of elevating the status ofwomen in their society. Therefore, the problem is not women discrimination as it may sound to the reader, but the real problem is the conservative ideology of men towards women. Men must be liberated from it. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2000.

The effects of the Structural Adjustment Programmes (SAP) that have been the International Monetary Fund's (IMF) prescribed economic reforms have accentuated poverty levels in Zambia. For the majority ofthe population, the Structural Adjustment Programmes have exacerbated poverty if not directly contributing to it. This paper argues that poverty has a historical aspect dating back to the colonial strategy of establishing and perpetuating rural-urban dual structures. The Zambian government upon attainment of independence continued this dual economic structure. The dualist approach favoured urban areas at the expense of rural areas in terms of social and economic development. To date it is estimated that 80% of Zambia's population of about ten million people (2000 Census) lives under conditions of abject poverty. The Zambian economy did well in the first ten years of independence (1964 -1974), but went on a continuous decline from that period to date. Both internal and external factors have contributed to the continuous steep decline ofthe economy and subsequent increase in poverty levels. Among efforts to turn round the economy, the Zambian government in cooperation with the IMF and World Bank embarked on the Structural Adjustment Programmes (SAP). President Kenneth Kaunda hesitatingly introduced the first SAP in 1981. The economic reforms, particularly the decontrol of prices and abolition of subsidies resulted in the increase of prices of foodstuffs leading to civil disobedience, violence, riots, looting and deaths in 1986. The SAP also contributed to income disparities. In 1991 when Frederick Chiluba won the presidency, he implemented the SAP fully. The implementation ofthe SAP meant the decontrol of prices and removal ofall forms of subsidies. The immediate effect was a rapid rise in prices and poverty levels. This paper argues that in the face of this poverty the involvement of the Church has not been as comprehensive as taught by the Gospel of Jesus Christ. Emphasis has r-emained on spiritual emancipation with little stress on material well-being. Equally there has not been participation in decision-making by the affected people as the government and the donor-community make most decisions without consulting the citizens. There also seems to have evolved a culture ofdependence on "handouts" or free things, and lack of good work ethics and standards. The improvement in the standards of life of the people may be realized if the Church through its prophetic ministry challenges global capitalism so that the powerful and rich western countries accept the New World Order that the Third World has been advocating for many years. The Church should also voice the fact that the Zambian politics and economic policies should not be motivated by profit making and individual gain but by a desire for hard work and fair distribution of the world and nation's wealth. It is further proposed that the best economic and development policies are those that sustain human life and bring a better life in every human community. This ideal may be fulfilled if the Church through its diaconal ministry gets involved in developmental issues. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2002. / Christian Aid (UK) through the University of Natal, School of Theology,

No abstract available. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2003.

The thesis focuses on the problem of Oromo Christianity's lack of indigenous character with special focus on the Ethiopian Evangelical Church Mekane Yesus (EECMY). It examines the methods of mission used by the Ethiopian Orthodox Church (EOC) that introduced Christianity to the Oromo people for the first time. It also examines the methods of mission used by three Protestant mission societies who followed the EOC, evangelised the Wollaga Oromo and established the EECMY. These mission bodies were, the Swedish Evangelical Mission (SEM), the United Presbyterian Mission (UPCNAM) and the Hermannsburg Mission (HM). The Study seeks to investigate whether the four above mentioned Christian mission bodies' methods of mission contributed to the Oromo Christianity's lack of indigenous character. Moreover, the study examines whether the apparent language of worship problem within the EECMY has historical root linked to the mission methods. It is the emphasis of the researcher of this study that the Christian mission methods used to evangelise the Wollaga Oromos were generally inadequate due to missionaries' lack of sensitivity to the culture. The study calls the EECMY to revise her traditional methods of mission that she inherited from the missionaries and root her message within the culture of the Oromo people. Christianity must identify with certain norms and values of Oromo culture. This can be done through contextual model of evangelism. Out of different sub models of contextual theology, this study suggests inculturation model as a method for incarnating the Church in the culture of the Oromo people. It is the writer's belief that inculturation model may be answer to the Oromo Christianity's lack of indigenous character and the apparent problem within the EECMY. Also inculturation can be helpful method in reaching out the non-Christian Oromos with the Gospel. Though the study focuses on the Oromo Christianity and the EECMY, the question and the problems concerning Christianity's being foreign to the culture might be similar in many Churches in the entire Ethiopia and also in Africa. Unless otherwise indicated the Scriptural quotations are taken from the GOOD NEWS BIBLE: The Bible in Today's English version, copyright Thomas Nelson, Inc., 1978,1986. Printed in the United States of America. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 1999.

For my PhD thesis I conducted qualitative field research in a Chinese Christian community in Germany for two and a half years. The research was to explore what functions are fulfilled when Chinese students in Germany convert to Christianity. This survey is therefore not considered to be a contribution to the investigation of the reasons for conversion; instead, the approach is a functional one. From this premise arises the assumption that conversion is only one creative coping strategy amongst many in dealing with problems which confront every person. From the observed strategies for solving problems used by the protagonists, conclusions about the corresponding problem areas could be drawn. In this way it was possible to extract the most important motives for conversion.

God is the ultimate leader, and the church leadership mandate and responsibility is from Him. The Lord prepares those He calls to take leadership responsibilities. He does not intend to use persons who are not properly equipped and developed to occupy high leadership positions in the church. Hence church leaders in evangelical churches in Uganda who wish to be proficiently used by God should be holistically trained in theology and leadership for effective church ministry and church growth. However, lack of proper leadership training poses a huge challenge to evangelical churches in Uganda. The traditional theological educational system in Uganda is too academic, paying too little attention to practical relevance; to pastoral ministry, mission and spiritual formation. In addition, the weak relationship of many Pentecostal leaders with theological training in Uganda has led to dead intellectualism and heresy upon heresy. As such these church leaders do not address the felt needs of the church correctly. This study commences by noting the limitations of leadership training models of ministers, and the lack of theological and leadership training, especially among many Pentecostal pastors in Uganda. It is divided into three phases. The first phase focuses on basic-theoretical principles, the second on meta-theoretical guidelines and empirical findings and the third phase focuses on critical-hermeneutical interaction between the basis-theoretical principles and the meta-theoretical guidelines. The purpose of the basis-theoretical perspectives was to explore the role played by different categories of leaders in the Bible: visionary, administrative and shepherding leaders, and to research early church fathers and other historical church leadership. Visionary leadership functioned as change agents: brought change in the church, and new life in the people of God. Administrative leadership performed the task of governance and guidance: teaching, discipline, conflict resolution and the management of resources. Shepherd-servant leadership cared for the daily needs of church family; not only the spiritually weak, but also physical sick and the needy. The autocratic leaders ruled over others and democratic leaders shared responsibilities. In the meta-theoretical perspectives a literature study was conducted of recent research in Sociology on the challenges encountered by visionary, administrative and shepherding leaders in Uganda and approaches to each. An empirical study consisting of the quantitative interviews with a selected group of Uganda evangelical leaders was also carried out to establish the challenges and approaches to these challenges. A practice- theoretical perspective offers some guiding principles to the evangelical leadership for effective church ministry and church growth. / Thesis (PhD (Pastoral Studies))--North-West University, Potchefstroom Campus, 2013

God is the ultimate leader, and the church leadership mandate and responsibility is from Him. The Lord prepares those He calls to take leadership responsibilities. He does not intend to use persons who are not properly equipped and developed to occupy high leadership positions in the church. Hence church leaders in evangelical churches in Uganda who wish to be proficiently used by God should be holistically trained in theology and leadership for effective church ministry and church growth. However, lack of proper leadership training poses a huge challenge to evangelical churches in Uganda. The traditional theological educational system in Uganda is too academic, paying too little attention to practical relevance; to pastoral ministry, mission and spiritual formation. In addition, the weak relationship of many Pentecostal leaders with theological training in Uganda has led to dead intellectualism and heresy upon heresy. As such these church leaders do not address the felt needs of the church correctly. This study commences by noting the limitations of leadership training models of ministers, and the lack of theological and leadership training, especially among many Pentecostal pastors in Uganda. It is divided into three phases. The first phase focuses on basic-theoretical principles, the second on meta-theoretical guidelines and empirical findings and the third phase focuses on critical-hermeneutical interaction between the basis-theoretical principles and the meta-theoretical guidelines. The purpose of the basis-theoretical perspectives was to explore the role played by different categories of leaders in the Bible: visionary, administrative and shepherding leaders, and to research early church fathers and other historical church leadership. Visionary leadership functioned as change agents: brought change in the church, and new life in the people of God. Administrative leadership performed the task of governance and guidance: teaching, discipline, conflict resolution and the management of resources. Shepherd-servant leadership cared for the daily needs of church family; not only the spiritually weak, but also physical sick and the needy. The autocratic leaders ruled over others and democratic leaders shared responsibilities. In the meta-theoretical perspectives a literature study was conducted of recent research in Sociology on the challenges encountered by visionary, administrative and shepherding leaders in Uganda and approaches to each. An empirical study consisting of the quantitative interviews with a selected group of Uganda evangelical leaders was also carried out to establish the challenges and approaches to these challenges. A practice- theoretical perspective offers some guiding principles to the evangelical leadership for effective church ministry and church growth. / Thesis (PhD (Pastoral Studies))--North-West University, Potchefstroom Campus, 2013

The American Dwight L. Moody (1837–1899) was the most famous revivalist of the late 1800s and exercised a wide and lasting influence on the Protestant world, reaching Swedes in Sweden and America. His influence was felt among Swedes despite the fact that he was of English heritage, never visited Sweden or any Scandinavian country, and never spoke a word of the Swedish language. Nevertheless, he became a “hero” revivalist among Swedish Mission Friends in Sweden and America. Moody’s early ministry was centered in Chicago, the largest urban population of Swedes in the United States. In 1867, he first came into contact with Swedish immigrants in Chicago known as Mission Friends. The church that he founded, Chicago Avenue Church, later organized a Swedish fellowship. Many Swedes who immigrated to America, a land of religious pluralism, were eager to adopt Moody’s beliefs and methods. Fredrik Franson who joined Moody’s church became a proponent of the American revivalist’s beliefs and methods, spreading them in America, Sweden and other countries. E. A. Skogsbergh, a pioneer of the Mission Covenant in America, adopted Moody’s preaching style so much that he became known as “the Swedish Moody.” News of Moody’s large revival campaigns in Great Britain from 1873–1875 traveled quickly to Sweden, making “Mr. Moody” a household name in homes of many Mission Friends. Moody’s sermons published in Sweden were distributed in books, newspapers, and colporteur tracts, and led to the spread of Sweden’s “Moody fever” from 1875–1880. P. P. Waldenström cited Moody as an example of evangelical cooperation in events leading to the founding of Svenska Missionsförbundet (Swedish Mission Covenant). Songs of Moody’s musical partner, Ira D. Sankey, were translated into Swedish by Theodor Truvé and Erik Nyström and sung in homes and mission houses. Moody’s influence extended even to Sweden’s Archbishop Nathan Söderblom who during his college years attended Moody’s student conference at Northfield, Massachusetts. As Mission Friends adopted Moody’s alliance ideal, beliefs, and methods, their religious identity shifted in the direction of Moody’s new American evangelicalism.