In Zambia, it is true to say that people are politically free but materially still very poor, 49 years after independence which was attained in 1964. Many people lie below poverty datum-line and those that are, most hit, are the people living in rural areas. Many people are flocking from the rural areas to cities, leaving the old people, women and children in rural areas and in poverty. The levels of poverty in Zambia have reached a crisis, that even the president of Zambia, His Excellence Mr. Michael Chilufya Sata, acknowledged this fact during his parliamentary address to the second session of the 11th National assembly broadcast live on Zambia National broadcasting Network in September 2012. The church is challenged by conditions under which the rural dwellers find themselves in. As a church, our political liberation is to be transformed and driven by the will to restructuring and healing our society; thus ultimately developing those individuals who are suffering in the rural areas of the country. In Zambia, the church should accept that the missionaries who brought the gospel from western countries worked very well in the area of community development. The missionaries’ work and their care for the poor should inspire the churches today to be willing to help the poor rural people to be transformed. The good thing the United Church of Zambia could learn from the early missionaries is that the Christian church needs to be committed and involved in the plight of the poor. The church cannot ignore the socio – economic issues that affect rural poor communities. The United Church of Zambia should be transformed and made to understand that human liberation is not possible, if the political and economic issues are not equally addressed, a human being is not only the soul but also, consist of body and mind. The Christian church must bring a holistic ministry to the suffering people. The church; especially the United Church of Zambia, should understand that economic freedom is a reality which cannot be separated from people’s daily life. The church should learn to listen and act as ‘a midwife’ and a place of safety. She must be willing to suffer with the poor, for the sake of the poor. While the church is committed to development issues, let it also not lose sight of spiritual issues. Therefore, the church leadership should serve as a role model in human and community development. The Christian church should use the gospel to change the mind-set of the rural poor in order to help them transform their living standards. / Thesis (PhD)--University of Pretoria, 2013. / gm2014 / Practical Theology / unrestricted

Most current studies of suffering are based upon an existential approach which focuses on suffering itself. Theodicy has mainly been concerned with people's attitudes and communication within themselves and with others about religious symbols and ideas. Particularly, this study examines the Korean attitude to suffering using its cultural dimension in a contextual hermeneutics. The researcher was interested in two notions: personal identity in its cultural dimension and the hermeneutics of suffering. The research questions addressed were as follows. a) How to define Korean personhood? b) What is cultural identity? c) How do people create personal identity? d) How does a person cope with suffering? The chief findings were as follows. a) A study of Korean self-understanding can be accomplished by exploring their lifeworld to describe and understand this people's language for daily communication, popular cuJtural myths, and spirituality. b) Cultural identity in this thesis means indigenous Korean self-understanding using the socio-cultural framework in its own terms and ideas. This self-knowledge mediates history, culture, and language. c) Personal identity is constructed by a narrative identity. d) Suffering can be coped with by communication with and through oneself, others, and God. / Practical Theology / D.Th. (Practical Theology)

Most current studies of suffering are based upon an existential approach which focuses on suffering itself. Theodicy has mainly been concerned with people's attitudes and communication within themselves and with others about religious symbols and ideas. Particularly, this study examines the Korean attitude to suffering using its cultural dimension in a contextual hermeneutics. The researcher was interested in two notions: personal identity in its cultural dimension and the hermeneutics of suffering. The research questions addressed were as follows. a) How to define Korean personhood? b) What is cultural identity? c) How do people create personal identity? d) How does a person cope with suffering? The chief findings were as follows. a) A study of Korean self-understanding can be accomplished by exploring their lifeworld to describe and understand this people's language for daily communication, popular cultural myths, and spirituality. b) Cultural identity in this thesis means indigenous Korean self-understanding using the socio-cultural framework in its own terms and ideas. This self-knowledge mediates history, culture, and language. c) Personal identity is constructed by a narrative identity. d) Suffering can be coped with by communication with and through oneself, others, and God. / Philosophy, Practical & Systematic Theology / Th.D. (Practical Theology)

Most current studies of suffering are based upon an existential approach which focuses on suffering itself. Theodicy has mainly been concerned with people's attitudes and communication within themselves and with others about religious symbols and ideas. Particularly, this study examines the Korean attitude to suffering using its cultural dimension in a contextual hermeneutics. The researcher was interested in two notions: personal identity in its cultural dimension and the hermeneutics of suffering. The research questions addressed were as follows. a) How to define Korean personhood? b) What is cultural identity? c) How do people create personal identity? d) How does a person cope with suffering? The chief findings were as follows. a) A study of Korean self-understanding can be accomplished by exploring their lifeworld to describe and understand this people's language for daily communication, popular cuJtural myths, and spirituality. b) Cultural identity in this thesis means indigenous Korean self-understanding using the socio-cultural framework in its own terms and ideas. This self-knowledge mediates history, culture, and language. c) Personal identity is constructed by a narrative identity. d) Suffering can be coped with by communication with and through oneself, others, and God. / Philosophy, Practical and Systematic Theology / D.Th. (Practical Theology)

Most current studies of suffering are based upon an existential approach which focuses on suffering itself. Theodicy has mainly been concerned with people's attitudes and communication within themselves and with others about religious symbols and ideas. Particularly, this study examines the Korean attitude to suffering using its cultural dimension in a contextual hermeneutics. The researcher was interested in two notions: personal identity in its cultural dimension and the hermeneutics of suffering. The research questions addressed were as follows. a) How to define Korean personhood? b) What is cultural identity? c) How do people create personal identity? d) How does a person cope with suffering? The chief findings were as follows. a) A study of Korean self-understanding can be accomplished by exploring their lifeworld to describe and understand this people's language for daily communication, popular cultural myths, and spirituality. b) Cultural identity in this thesis means indigenous Korean self-understanding using the socio-cultural framework in its own terms and ideas. This self-knowledge mediates history, culture, and language. c) Personal identity is constructed by a narrative identity. d) Suffering can be coped with by communication with and through oneself, others, and God. / Philosophy, Practical and Systematic Theology / Th.D. (Practical Theology)