M.A. / The church does not only exist for its own sake but it functions as an extension of God, in Christ, towards a world, which is getting lost. The understanding of the church as a missionary entity remains a core question (Net 1994:25). In response to this question different church models have tried to interpret their calling in a given situation in terms of metaphors. This has resulted in various patterns of ministry, describing to us the historical stature of the church. The Apostolic Faith Mission of South Africa was established as a missionary endeavour coming from America. It had not been the intention to establish a church (Burger 1995:166). The passion for people who are getting lost was a feature of the Apostolic Faith Mission of South Africa in its early years. A unique pattern of ministry developed over the years, linked to a specific socio- historical history of origin. The pattern of ministry resulted in a Pentecostal tradition where the gifts of the Holy Spirit were regarded as the answer to the missionary calling of the church. Healing, glossolalia, prophecy and to a lesser degree also other gifts of the Spirit became an integral part of the liturgy. Conversion has been regarded as momentary and each service was characterised by a strong appeal to nonbelievers. Over the years the Apostolic Faith Mission of South Mission has experienced a definite tension between freedom and formalism in the liturgy.

This dissertation encompasses a study on the Christian Faith and its resulting Architecture, as well as a design exploration and development of Church design. The focus of design and technical resolution are on a Chapel and Memorial Wall. / Dissertation (MArch (Prof))--University of Pretoria, 2005. / Architecture / unrestricted

Suppression of the grief process among males following bereavement, deny the males to express their pain or respond to the realities of what has happened and can be traumatic and subsequently cause death. This study was guided by a qualitative and quantitative research method, and examines loss, and grief that follow the death of loved ones. Gerkin’s Shepherding Model of caring for the individual and the community of faith and Kubler- Ross’ model on grief dynamics are employed. Expression of grief depends on a number of factors that may range from emotional closeness of the family, how the family defines grief, the role and relationship to the deceased, one’s spiritual, psychosocial strength. In most Zimbabwean cultures the grief process is complicated by the delay in the initiation of funeral and mourning rituals as a result of unfinished businesses. Conflict management is pivotal to the process of grief in most African cultures where rituals provide a structured way of affirming that death has occurred and help in reducing suppression of grief. Traditional practices are carried out in a structured way; generally the bereaved needs an authority to give permission to carry out the funeral and mourning rituals, by so doing the society reduces guilty feelings in the bereaved. In this study Chapter 2 traces the theoretical, biblical and the ex-biblical and African perspectives in the process of grief. Chapter 3 provides the methodology in carrying out the research. Chapter 4 details how 13 African males of Murewa circuit have journeyed through the grief process. Their stories indicated how: males are socialized; the expectations of the family, society, culture and church hinder the grief journey, and how male’s view of masculinity has put pressure on them during grief. In chapter 5 concluding thoughts, include the role of practical theology as a social action in helping males to grieve, the role of the community in healing through rituals and how the Church’s theology of grief should equip the Church in helping males to pass through the valleys of grief without shame and a feeling of guilt, by helping them to challenge their “predictable dishonesties of everyday Life” (Egan 2002:192). / Dissertation (MA (Research in Practical Theology))--University of Pretoria, 2007. / Practical Theology / MA / unrestricted

Modern law of contract in South-Africa can be seen as a dynamic field of law. It encompasses key principles such as freedom of contract, autonomy, good faith and public policy. These principles are seen as important concepts that underlie the substantive law of contract. The Consumer Protection Act, introduced in 2008 and operational since 31 March 2011, has contributed to this dynamic field of law. Unfortunately the uncertainties regarding the application of widely articulated definitions associated with the act remain a concern. Many legal academics have tried to alleviate the possible difficulties posed by the application of the CPA by means of constructive criticism, in-depth analysis of practical aspects and submissions to the legislator during the past three years. The exceptio doligeneralis has offered similar protection for consumers in circumstances where it seemed as if no remedy would provide a similar equitable outcome. This defence was available when a plaintiff wanted to enforce legal action in circumstances that are unconscionable. The defendant could raise these circumstances as a defence to the action of enforcement. The potential difficulties associated with the CPA are not entirely similar to the uncertainties created by the application of the exceptio doli in the past. The widely articulated definitions present a bigger problem of uncertainty. This may in certain circumstances be to the detriment of the consumer. Consumers are afforded rights in terms of the CPA but it does not necessarily mean that the enforcement of these afforded rights is in place. There are technical difficulties regarding the interpretation of terms such as “agreement”, “unfair tactics” or “pressure” to name but a few. There are still no guidelines provided to assist consumer tribunals to adhere to the purpose of the act in a fair and organised manner. The question that arises is whether these afforded rights seem better than what it actually is; leaving us to believe that the common law regarding consumer protection can be codified. This study is an attempt to demonstrate that the CPA might not have the desired outcome as initially anticipated. The CPA unfortunately, in my opinion, represents an April fool’s day. Sections 40, 48 and 51 of the CPA will perhaps have a similar effect than the exceptio doligeneralis. These sections offer protection to a consumer if there are unfair, unreasonable or unjust circumstances. The widely articulated sections create an inclusive protecting mechanism rather than excluding. Any contract, term or clause thereof will be interpreted in such a way to benefit a consumer. It is submitted that it will not be possible to attach precise meanings to concepts such as good faith, public interest or fairness. There will always be a different understanding in a particular language and within a variation of context. The main goal to be achieved, the rules of the law of contract should reflect attempts to achieve a balance between fundamental principles such as fairness and good faith, and economic policies such as economic efficiency and the facilitation of honest market participation. / Dissertation (LLM)--University of Pretoria, 2013. / Mercantile Law / unrestricted

Becoming an effective agent of development in the challenging and complex context of the development NGO in Sub-Saharan Africa necessitates prioritizing learning and adaptation. But NGOs are often not characterized by such a strong learning culture and commitment; and Christian NGOs are no exception. Reforming both the commitment to learning and the structures that support it is a pressing challenge facing Christian NGOs committed to being effective agents of development. Such reform requires careful analysis of the context of Sub-Saharan Africa, special consideration of the complex broader socio-political structure of the NGO world, and systematic research into understanding organizational dynamics that facilitate learning. Data from this research contributes to building an integrated learning model. Applying this model through a case study of specific Christian NGO—World Vision Burundi—leads to both identifying factors that undermine learning and proposing a set of recommendations that will help this NGO become a more effective learning organization.

The inclusion of faith-based organisations in development continues to generate debates regarding the competency of such organisations to deliver social service programs. These debates are further fuelled by the view that faith-based groups provide more effective social services than secular agencies because of their faith character. More and more, government and the development agencies are utilising these arguments to increase their funding to faith-based organisations. The consequent effect of this is the proliferation of faith-based organisations, with the scenario in Nigeria being no different. Most beneficiaries of faith-based programmes consider them an integral part of the development process. However, there is yet another dimension of this anecdote between faith groups and development-; the debates centred on the effects of faith on development outcomes, with faith groups attributing their success to the use of `faith' (the ‘faith’ hypothesis) and critics stating otherwise. Nevertheless, is there evidence that better development outcomes can be achieved through faith driven development?Utilising data from a combination of qualitative methods-interviews (key informants and others), focus group discussions and archival research and quantitative methods- a survey of selected beneficiaries of programs delivered by both secular and faith-based NGOs, this study test the 'faith' hypothesis in development outcomes and compares the organisational characteristics of faith-based and secular organisation that provide services to people living with HIV/AIDS in southern part of Nigeria. I conclude from the findings that ultimately whilst faith did contribute positively within the program and shaped development, it also served as a hindrance, excluding potential beneficiaries from participating in the programs. In addition, because of the focus of the development community on outputs rather than outcomes, these contributions of faith-based organisations were lost.

This study aims to establish the semantic range of πίστις (‘faith’) in fourth century Christian discourse using the preaching of John Chrysostom as a source base. Against previous scholarship which sees πίστις as primarily a cognitive or propositional term referring to belief, this study uses a close examination of Chrysostom’s preaching to argue that the relational nature of the term was central to its significance for fourth century preaching as Christians considered their own faith and biblical texts. Chrysostom uses the reciprocal, relational character of πίστις to emphasise loyalty, trust and obedience to God through metaphors based upon the military, economic and household contexts of late antiquity. This study further shows that Chrysostom in turn uses these aspects of πίστις to seek to influence the everyday life of his congregation, whether to support existing behaviour (such as obedience to the emperor, or husbands, or the bishop) or to seek to transform behaviour (such as encouraging the rich to give to the poor, or masters to treat slaves better). This contextual understanding of πίστις therefore sheds light on how the relationship with God both informed and was informed by the everyday human relationships of the congregation. The study overall demonstrates the necessity of understanding Chrysostom’s view of πίστις as belonging within a reciprocal relationship, enabling a new view of Chrysostom’s preaching, faith and late antiquity to emerge.

M.A. / Money plays an important role in the everyday lives of church members. How church members view and engage with money has various implications. It concerns their theology, their well being and a number of other areas. In many cases the church has abdicated its responsibility to instruct and give guidance to church members and not provided adequate leading in the sphere of personal financial management. Diverse views on money are propagated through various media by both the secular world and the church alike. This Practical Theological study concerns the ethos of church members with regards to their personal financial management. It is a qualitative, phenomenological case study of the members of the AFM Taberna Dei assembly located in Polokwane, South Africa. This study is explorative and contextual. Qualified research subjects were selected by random sampling. Participants had to meet defined criteria, and data collection took place primarily through interviews with the chosen subjects. The probing question asked to participants is: “How do you approach your personal financial management?” Two main themes emerged during the coding and analytical phases of the research: theme A concerns religious beliefs influencing personal financial management and theme B non-religious beliefs and practices influencing the personal financial management of the participants. It is apparent that a general ethos of the personal financial management of members of Taberna Dei exists. This ethos is both defined and critiqued.

In the Apostolic Faith Mission of South Africa (AFM) there is a school of thought, which has a very simplistic viewpoint of the role of the Evil One in the suffering in this world. Satan is seen as a very definite adversary who has to be resisted by rebuke and positive confession of the promises in the Bible in order for man to have a life free of any suffering. The consequence of the extreme dualistic perspective is that Satan is regarded as an independent entity. Man, as God’s representative, is the one with the authority and responsibility to thwart the efforts of Satan to cause suffering in the world. All suffering is the result of the direct onslaught of Satan. The Bible paints a different picture in both Testaments. Satan is a rebel, but still a creature subjected to the supremacy of God. There is also no preoccupation with Satan. He is an elusive foe, focusing his subtle attacks on the relationship between God and man. The Old Testament shows his subtle and illusive nature by using images of human enemies, mythical monsters and the threat of death. The believer of both Testaments resists him by living a Godfocused life. The life and works of C.S. Lewis have been pivotal in changing the perspective of the writer of this dissertation. Lewis shows that God is using suffering as a scalpel as it were, to cut out the infection caused by evil contamination in the heart of man. Until the Kingdom of God finally arrives in fullness, this will be the situation. Suffering has not only one role-player. The situation is more often than not of a very complex and mysterious nature. It is suggested that the simplistic school of thought take notice of the insights of Lewis. This study has shown that the simplistic school of thought in the AFM lacks the depth and balance found in the Bible and ingeniously expounded by C.S. Lewis. / Dr. LP Mare

A la lecture des récits de Bernanos, Gide, Kane, Achebe inscrits dans notre corpus, il ressort que l’imagerie religieuse offre un tableau composite. En effet, s’appuyant sur un ensemble de représentations, la religion varie selon les époques et les sociétés. Bien que considérant le divin comme entité influente, elle intègre des croyances et théogonies locales. Par ailleurs, la divinité ne conditionne pas toujours l’appartenance religieuse car « pas plus qu’il n’y a de religion sans société, il n’y a pas de société sans religion: une société athée serait sans doute une société sans dieu(x), mais il ne s’ensuit pas qu’elle serait sans religion ni croyance ». Il est notable que dans ces textes, l’évocation de la religion, par-delà les marques de ferveur qu’elle est susceptible de traduire, pose un problème existentiel. Plus qu’un rapport entre le divin et l’humain, c’est l’avènement d’une conscience évolutive chez l’homme dans un univers où les liens qui ont toujours forgé l’unité collective tendent à se délier. Autrement dit, la religion se veut le reflet d’un faisceau de valeurs sur la base desquelles s’inspirent les conduites humaines. Et c’est œuvrant à l’encontre d’une telle prescription que le malaise s’est instauré chez la plupart des personnages des romans. Au demeurant, de l’approche de la religion résulte le constat à la fois séduisant et décevant qu’offre l’image d’un univers pris dans le tumulte des exigences sociétales. Au regard des fictions, il s’avère que la nature du sacré émeut et se meut à travers les peuples mais, aussi, s’estompe plus qu’elle ne s’affirme, se dévoie plus qu’elle ne s’enracine. Bien qu’adossé au point de repère de la foi, l’homme est de plus en plus gagné par le vertige. Et ce malaise s’universalise car « une religion est un phénomène qui se vit collectivement ». Autrement dit, les textes dévoilent la dérive de l’être aux prises avec le mal. Mais plus qu’une lutte contre autrui, c’est plutôt l’expression d’un combat acharné contre soi afin de renaître à la première splendeur. Il est clair que l’univers des récits est peuplé d’individus dont la voix porte l’écho du divin. Une perpétuelle cohabitation entre le bien et le vice, ainsi s’établit la condition humaine telle qu’elle est présentée dans les romans. Car, que peut bien révéler le journal d’un curé, arborant la flèche de Dieu et faisant face aux démons, si ce n’est la symphonie d’une aventure ambiguë voire périlleuse. / In reading the stories of Bernanos, Gide, Achebe incorporated in our corpus, it emerges that religious imagery offers a composite picture. Based upon a set of representations, religion indeed varies according to the times and society. Though viewing the divine as an influential entity, religion implies beliefs and local theogonies. In fact, divinity doesn’t influence religious belonging for no much more than there is not religion without society, there isn’t society without religion: an atheist society undoubtedly would be a godless society but it wouldn’t mean a society devoid of religion or belief. It is worth noting that in these texts the mere mention of religion poses an existential problem beyond any fervor it is likely to stand for. More than a relationship between the divine and the human, it’s about the advent of man’s evolving conscience in a universe where bonds which have always created the collective unity tend to untie. In other words, religion is meant to be a set of values by which human behaviors are inspired. It is in fighting against such a prescription that some discomfort came to be among most characters in some novels. As a result, the observation both stunning and unsatisfactory provided by the image of a universe caught up in the turmoil of societal demands stems from the approach of religion. In view of fictions, it turns out that the nature of the sacred stirs and moves throughout all peoples but also fades away more than it shows off, leads astray more than it takes root. Though leaned to the landmark of faith, the human being is more and more subjugated by vertigo. This uneasiness becomes universal because religion is a collectively-lived phenomenon. In other words, the texts unveil human being’s drift in his struggling against evil. But more than a fight against the others, it’s rather a bitter struggle against oneself in order to be reborn to the first splendor. It is obvious that the universe of stories is peopled by individuals whose voices bear the echo of the divine. A perpetual cohabitation between good and evil, this is how the human condition is established and so depicted in the novels. For what may reveal the diary of a priest bearing the arrow of god and striving against demons except that it is the symphony of an ambiguous adventure, if not a perilous one.