Implicit in the concepts Incarnation, narrative, Christology, Shona women of Zimbabwe today is the God who acts in human history and in the contemporaneity and particularity of our being. The Incarnation as the embodiment of God in the world entails seizing the kairos opportunity to expand the view and to bear the burdens of responsibility. A theanthropocosmic Christology that captures the Shona holistic world-view is explored. The acme for a relational Christology is the imago Dei/Christi and the baptismal indicative and imperative. God is revealed in various manifestations of creation. Human identity and dignity is the flipside of God's attributes. Theanthropocosmic Christology as pluralistic, differential and radical brings about a dialectic between the whole and its parts, the uniqueness of the individual, communal ontology and epistemology, the local and the universal, orthodoxy and orthopraxis, Christology and soteriology. God mediates in the contingency of particularity. Emphasis is on life-affirmation rather than sex determination of Jesus as indicated by theologies of liberation and inculturation. At the interface gender, ethnicity, class and creed, God transcends human limitedness and artificial boundaries in creating catholic space and advocating all-embracing apostolic action. Difference is appreciated for the richness it brings both to the individual and the community. Hegemonic structures and borderless texts are view with suspicion as totalising grand~narratives and exclusivist by using generic language. The kairos in dialogue with the Incarnation is seizing the moment to expand the view and to share the burdens, joys and responsibility in a community of equal discipleship. In a hermeneutic of engagement and suspicion, prophetic witness is the hallmark of Christian discipleship and of a Christology that culminates in liberative praxis. The Christology that emerges from Shona women highlights a passionate appropriation that involves the head, gut, womb and heart and underlies the circle symbolism. The circle is the acme of Shona hospitality and togetherness in creative dialogue with the Trinitarian koinonia. The Shona Christological designation Muponesi (Deliverer-Midwife) in dialogue with the Paschal Mystery motif captures the God-human-cosmos relationship that gives a Christology caught up in the rhythms, dynamism and drama of life. / Philosophy, Practical and Systematic Theology / D.Th. (Systematic Theology)

This thesis seeks to show that Charles Williams makes a significant contribution to theology, and it demonstrates the nature of that contribution. A pattern of theological themes centering on the Incarnation, emphasizing the humanity of Christ, is repeated throughout his works. For Williams, human beings are images of the coinherent Godhead. His theological anthropology further develops through his understanding of imaging, as shown for instance in the Incarnation, and in Dante's characterization of Beatrice as a God bearer. His view of images is built from Coleridge's understanding of the nature of a symbol. This picture of imaging is widely applied, first and foremost to relationships of love, seen as potential incarnate images of grace. Williams seeks to extend his picture to all relationships and, further, to whatever man must do to go beyond himself to an encounter with God. He believes that man is responsible for his brother, in practice by bearing his brother's burdens, with substitutionary acts of vicarious love. A further part of his thinking then views people as living in coinherent relationships, and the universe as a web of coinherent relations. He draws his examples of natural coinherent relations from the world of commerce with its exchange and substitution of labors and from the child living within its mother, and builds a picture of what he calls the City, a broader coinherent society. Coinherence begins and flows from the Trinity and the Incarnation and then is found in relationships between God and man: in the Church, in the future City of God, and in all Creation. The Fall brings about the breakdown of the coinherence of God and man and man and man, and that breakdown is a central characteristic of sin. Williams believes that a regenerated coinherence in Christ brings about a renewal of mankind.

The thesis consists of seven chapters with each chapter focusing on a particular aspect of the research topic. Chapter One deals with conventional preliminaries such as aim of study, method of approach, literature overview and other introductory material. Chapter Two is an an overview of the foundations of Bishop Dwane's spirituality and his church's struggle for autonomy. It also covers the origins, the nature and the purpose of Ethiopianism as the central thread in Dwane's theologizing and family history. Chapter Three reflects the attitude of the Anglican Church to African traditional culture as reflected in three historical phases - the era of total onslaught on African culture and religion, the period of accommodation, and the phase of turning a blind eye to these matters for as long as Anglicanism remains intact. Chapter Four contains Dwane's views on various cultural issues culminating in his decision to indigenize his Ethiopian Episcopal Church's liturgy and other forms of worship by incorporating traditional healers into the church and invoking the presence of Qamata and the ancestors in worship. Chapter Five analyses Dwane's prophetic spirituality as evidenced by his advocacy role in fighting for justice and human rights in this country. He relentlessly fought for the rights of those who were victimized by the government of the day, and those who were willfully discriminated against. Chapter Six is on the evolution of an authentic Xhosa spirituality, in particular, and African spirituality in general, in the Ethiopian Episcopal Church. While the main focus of the study is the evolution of Xhosa spirituality, it should be emphasized that the thrust of Dwane's theologizing extended to the evolution of other African spiritualities in the broader church. Chapter Seven is a general conclusion that highlights the main elements of Dwane's spirituality and the heritage he left behind in this regard. / Christian Spirituality, Church History and Missiology / D. Th. (Systematic Theology)

Implicit in the concepts Incarnation, narrative, Christology, Shona women of Zimbabwe today is the God who acts in human history and in the contemporaneity and particularity of our being. The Incarnation as the embodiment of God in the world entails seizing the kairos opportunity to expand the view and to bear the burdens of responsibility. A theanthropocosmic Christology that captures the Shona holistic world-view is explored. The acme for a relational Christology is the imago Dei/Christi and the baptismal indicative and imperative. God is revealed in various manifestations of creation. Human identity and dignity is the flipside of God's attributes. Theanthropocosmic Christology as pluralistic, differential and radical brings about a dialectic between the whole and its parts, the uniqueness of the individual, communal ontology and epistemology, the local and the universal, orthodoxy and orthopraxis, Christology and soteriology. God mediates in the contingency of particularity. Emphasis is on life-affirmation rather than sex determination of Jesus as indicated by theologies of liberation and inculturation. At the interface gender, ethnicity, class and creed, God transcends human limitedness and artificial boundaries in creating catholic space and advocating all-embracing apostolic action. Difference is appreciated for the richness it brings both to the individual and the community. Hegemonic structures and borderless texts are view with suspicion as totalising grand~narratives and exclusivist by using generic language. The kairos in dialogue with the Incarnation is seizing the moment to expand the view and to share the burdens, joys and responsibility in a community of equal discipleship. In a hermeneutic of engagement and suspicion, prophetic witness is the hallmark of Christian discipleship and of a Christology that culminates in liberative praxis. The Christology that emerges from Shona women highlights a passionate appropriation that involves the head, gut, womb and heart and underlies the circle symbolism. The circle is the acme of Shona hospitality and togetherness in creative dialogue with the Trinitarian koinonia. The Shona Christological designation Muponesi (Deliverer-Midwife) in dialogue with the Paschal Mystery motif captures the God-human-cosmos relationship that gives a Christology caught up in the rhythms, dynamism and drama of life. / Philosophy, Practical and Systematic Theology / D.Th. (Systematic Theology)

With globalization the subject of partnership has become one of the main issues in World Mission. Partnerships are formed in all parts of the world in order to promote collaboration between churches, denominations, and mission organizations. Although good partner relationships are a desired objective, historical prejudices and cultural differences and bias lead to barriers which hinder good partnership relations. How can these barriers be overcome? Christian partnerships are usually only based on a collaboration of the partners and the Christian aspect in a relationship in World Mission is neglected. This study presents a theological basis for a Christian relationship in World Mission, coming from the creation of the human being in the image of God, the communion within the Trinity, especially the concepts of “kenosis” and “koinonia,” and the image of the Body of Christ. A second part of this study researches the historical and sociological aspects of partnership in order to identify barriers for a good partner relationship. The findings of the theological research will then be compared with the outcomes of the historical and sociological study and conclusions for an improvement should be presented. The foundation for mission-church relationship in a global context needs to be a spiritual relationship, since the acting partners come together on a basis of their Christian faith and are part of the universal Body of Christ. The kenotic attitude of the partners plays a major role in their relationship and the proposed model for functioning relationships in World Mission needs to be an organic-complementary communion. The last part then presents a new model for the relationship in World Mission, in which several elements of organic-complementary communion are described. These elements are living together in the Body of Christ, learning together, serving together, suffering and celebrating together, sharing together, working together, and discovering theology together. The study concludes with a proposal of a concept of a “common space” in order to show how such a new model could be lived out in the everyday relationships in World Mission. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

This thesis is a missiological study of the francophone churches in the cities of Johannesburg and Pretoria. Francophone churches may be classified as African Initiated Churches (AIC) that have been planted by migrants from the French speaking countries of central Africa. They are characterised by the use of French and English as languages of worship and communication. The planting and the presence of these churches have become a more visible and remarkable mission phenomenon drawing scientific attention and is worthy of studying. The main issue of this study is the missionality of the Francophone churches. The investigation concerns the ways in which Francophone churches understand the mission of God, known as missio Dei, and the ways in which they express it in the community. In practice the exploration of the missionality of the Francophone churches discloses their nature, raison d’être, and their purpose, as well as their ministries, and allows us to determine the relevancy of these churches in the community. For this reason, in the study I explore and describe also the concept of the missional church in order to apply it to the Francophone churches. To that end, “Patterns of missional church” are used to measure the extent to which Francophone churches are missional. The study suggests the parameters of the development of a missional culture in a Francophone congregation and highlights the importance of the missional leadership in this respect. Finally the study proposes some missional ministries or contextual ministries that may express practically the missionality and consequently the relevancy of Francophone churches in their context. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

This paper will raise issues concerning to a phenomenological ethics. For that, we will seek to find subsidies through the passage of the logos of the aesthetic world to the logos of the cultural world in Merleau-Ponty. One common thread will be determined by this philosopher, with the intent to understand the original nature in the life-world. This thread is called original presence which, in turn, can be identified in both the aesthetic logos as in cultural logos. Merleau-Ponty makes a profound analysis of the studies raised by Husserl, namely a later Husserl, where we find the discovery of a phenomenology of life. Through the discovery of reflexive-body, Merleau-Ponty celebrate the incarnation of the phenomenology of life raised by Husserl. These two philosophers give a strong emphasis facing our attitude toward the opening of the world, the other and the logical objectivity. To better understand this philosophical perspective, we have the contribution of Waldenfels that will extend the concept of attitude and will make, thus, a phenomenological ethic more evident, where this attitude needs to give an answer or rather can not not respond, as the opening of the world create in us a challenge of which I am led to a concrete attitude. This challenge is generated by claims that dialogue with the law (rule) and justice (ethics). This dialogue, in principle, generates a strangeness that drives us to a threshold, creating a gap, allowing a new constitution process. When Waldenfels says that the Ethos begins on the plain of the senses, wants to talk that what affects us depends on the body itself that is affected and that what affects expresses sense for us. In other words, what claims out to us as the possibility of meaning indeed passes through the plain of the senses, must be understood and lived by the own body. In Waldenfels we can find a clear responsive ethics and an ethics of the senses, allowing the construction of a phenomenological ethics. / Este trabalho levantará questões concernentes a uma ética fenomenológica. Para isto, procuraremos encontrar subsídios através da passagem do logos do mundo estético para o logos do mundo cultural, em Merleau-Ponty. Um fio condutor será determinado por este filósofo, com o intento de entender a natureza da vida no mundo. Este fio condutor é chamado de presença originária que, por sua vez, pode ser identificado tanto no logos estético como no logos cultural. Merleau-Ponty faz uma profunda análise dos estudos levantados por Husserl, especialmente o Husserl mais tardio, no qual encontramos a descoberta de uma fenomenologia da vida. Por meio da descoberta do corpo-reflexionante, Merleau-Ponty celebra a encarnação da fenomenologia da vida levantada por Husserl. Estes dois filósofos conferem uma profunda ênfase em relação a nossa atitude através da abertura do mundo, do outro e da objetividade lógica. Para melhor compreendermos esta perspectiva filosófica, teremos a contribuição de Waldenfels que estenderá o conceito de atitude e tornará, assim, uma ética fenomenológica mais evidente, na qual nossa atitude precisa dar uma resposta ética, ou melhor, não pode não responder, pois a abertura do mundo cria em nós um desafio que nos guiará a uma atitude concreta. Este desafio é gerado por clamores que dialogam com a lei (regra) e a justiça (ética). Este diálogo, em princípio, gera uma estranheza que nos leva a um limiar, criando uma fenda, permitindo um novo processo de constituição. Quando Waldenfels diz que o Ethos começa da planície dos sentidos, quer falar que o que nos afeta depende do corpo próprio que é afetado e que o que nos afeta exprime sentido para nós. Em outras palavras, o que clama a nós como possibilidade de sentido precisa realmente passar pela planície dos sentidos; deverá, portanto ser entendido e vivido pelo corpo próprio. Em Waldenfels, podemos encontrar claramente uma ética responsiva e uma ética dos sentidos, permitindo a construção de uma ética fenomenológica.

Brain-computer interfaces (BCI) have been used to control the gait of a virtual self-avatar with the aim of being used in gait rehabilitation. A BCI decodes the brain signals representing a desire to do something and transforms them into a control command for controlling external devices. The feelings described by the participants when they control a self-avatar in an immersive virtual environment (VE) demonstrate that humans can be embodied in the surrogate body of an avatar (ownership illusion). It has recently been shown that inducing the ownership illusion and then manipulating the movements of one’s self-avatar can lead to compensatory motor control strategies. In order to maximize this effect, there is a need for a method that measures and monitors embodiment levels of participants immersed in virtual reality (VR) to induce and maintain a strong ownership illusion. This is particularly true given that reaching a high level of both BCI performance and embodiment are inter-connected. To reach one of them, the second must be reached as well. Some limitations of many existing systems hinder their adoption for neurorehabilitation: 1- some use motor imagery (MI) of movements other than gait; 2- most systems allow the user to take single steps or to walk but do not allow both, which prevents users from progressing from steps to gait; 3- most of them function in a single BCI mode (cue-paced or self-paced), which prevents users from progressing from machine-dependent to machine-independent walking. Overcoming the aforementioned limitations can be done by combining different control modes and options in one single system. However, this would have a negative impact on BCI performance, therefore diminishing its usefulness as a potential rehabilitation tool. In this case, there will be a need to enhance BCI performance. For such purpose, many techniques have been used in the literature, such as providing modified feedback (whereby the presented feedback is not consistent with the user’s MI), sequential training (recalibrating the classifier as more data becomes available). This thesis was developed over 3 studies. The objective in study 1 was to investigate the possibility of measuring the level of embodiment of an immersive self-avatar, during the performing, observing and imagining of gait, using electroencephalogram (EEG) techniques, by presenting visual feedback that conflicts with the desired movement of embodied participants. The objective of study 2 was to develop and validate a BCI to control single steps and forward walking of an immersive virtual reality (VR) self-avatar, using mental imagery of these actions, in cue-paced and self-paced modes. Different performance enhancement strategies were implemented to increase BCI performance. The data of these two studies were then used in study 3 to construct a generic classifier that could eliminate offline calibration for future users and shorten training time. Twenty different healthy participants took part in studies 1 and 2. In study 1, participants wore an EEG cap and motion capture markers, with an avatar displayed in a head-mounted display (HMD) from a first-person perspective (1PP). They were cued to either perform, watch or imagine a single step forward or to initiate walking on a treadmill. For some of the trials, the avatar took a step with the contralateral limb or stopped walking before the participant stopped (modified feedback). In study 2, participants completed a 4-day sequential training to control the gait of an avatar in both BCI modes. In cue-paced mode, they were cued to imagine a single step forward, using their right or left foot, or to walk forward. In the self-paced mode, they were instructed to reach a target using the MI of multiple steps (switch control mode) or maintaining the MI of forward walking (continuous control mode). The avatar moved as a response to two calibrated regularized linear discriminant analysis (RLDA) classifiers that used the μ power spectral density (PSD) over the foot area of the motor cortex as features. The classifiers were retrained after every session. During the training, and for some of the trials, positive modified feedback was presented to half of the participants, where the avatar moved correctly regardless of the participant’s real performance. In both studies, the participants’ subjective experience was analyzed using a questionnaire. Results of study 1 show that subjective levels of embodiment correlate strongly with the power differences of the event-related synchronization (ERS) within the μ frequency band, and over the motor and pre-motor cortices between the modified and regular feedback trials. Results of study 2 show that all participants were able to operate the cued-paced BCI and the selfpaced BCI in both modes. For the cue-paced BCI, the average offline performance (classification rate) on day 1 was 67±6.1% and 86±6.1% on day 3, showing that the recalibration of the classifiers enhanced the offline performance of the BCI (p < 0.01). The average online performance was 85.9±8.4% for the modified feedback group (77-97%) versus 75% for the non-modified feedback group. For self-paced BCI, the average performance was 83% at switch control and 92% at continuous control mode, with a maximum of 12 seconds of control. Modified feedback enhanced BCI performances (p =0.001). Finally, results of study 3 show that the constructed generic models performed as well as models obtained from participant-specific offline data. The results show that there it is possible to design a participant-independent zero-training BCI. / Les interfaces cerveau-ordinateur (ICO) ont été utilisées pour contrôler la marche d'un égo-avatar virtuel dans le but d'être utilisées dans la réadaptation de la marche. Une ICO décode les signaux du cerveau représentant un désir de faire produire un mouvement et les transforme en une commande de contrôle pour contrôler des appareils externes. Les sentiments décrits par les participants lorsqu'ils contrôlent un égo-avatar dans un environnement virtuel immersif démontrent que les humains peuvent être incarnés dans un corps d'un avatar (illusion de propriété). Il a été récemment démontré que provoquer l’illusion de propriété puis manipuler les mouvements de l’égo-avatar peut conduire à des stratégies de contrôle moteur compensatoire. Afin de maximiser cet effet, il existe un besoin d'une méthode qui mesure et surveille les niveaux d’incarnation des participants immergés dans la réalité virtuelle (RV) pour induire et maintenir une forte illusion de propriété. D'autre part, atteindre un niveau élevé de performances (taux de classification) ICO et d’incarnation est interconnecté. Pour atteindre l'un d'eux, le second doit également être atteint. Certaines limitations de plusieurs de ces systèmes entravent leur adoption pour la neuroréhabilitation: 1- certains utilisent l'imagerie motrice (IM) des mouvements autres que la marche; 2- la plupart des systèmes permettent à l'utilisateur de faire des pas simples ou de marcher mais pas les deux, ce qui ne permet pas à un utilisateur de passer des pas à la marche; 3- la plupart fonctionnent en un seul mode d’ICO, rythmé (cue-paced) ou auto-rythmé (self-paced). Surmonter les limitations susmentionnées peut être fait en combinant différents modes et options de commande dans un seul système. Cependant, cela aurait un impact négatif sur les performances de l’ICO, diminuant ainsi son utilité en tant qu'outil potentiel de réhabilitation. Dans ce cas, il sera nécessaire d'améliorer les performances des ICO. À cette fin, de nombreuses techniques ont été utilisées dans la littérature, telles que la rétroaction modifiée, le recalibrage du classificateur et l'utilisation d'un classificateur générique. Le projet de cette thèse a été réalisé en 3 études, avec objectif d'étudier dans l'étude 1, la possibilité de mesurer le niveau d'incarnation d'un égo-avatar immersif, lors de l'exécution, de l'observation et de l'imagination de la marche, à l'aide des techniques encéphalogramme (EEG), en présentant une rétroaction visuelle qui entre en conflit avec la commande du contrôle moteur des sujets incarnés. L'objectif de l'étude 2 était de développer un BCI pour contrôler les pas et la marche vers l’avant d'un égo-avatar dans la réalité virtuelle immersive, en utilisant l'imagerie motrice de ces actions, dans des modes rythmés et auto-rythmés. Différentes stratégies d'amélioration des performances ont été mises en œuvre pour augmenter la performance (taux de classification) de l’ICO. Les données de ces deux études ont ensuite été utilisées dans l'étude 3 pour construire des classificateurs génériques qui pourraient éliminer la calibration hors ligne pour les futurs utilisateurs et raccourcir le temps de formation. Vingt participants sains différents ont participé aux études 1 et 2. Dans l'étude 1, les participants portaient un casque EEG et des marqueurs de capture de mouvement, avec un avatar affiché dans un casque de RV du point de vue de la première personne (1PP). Ils ont été invités à performer, à regarder ou à imaginer un seul pas en avant ou la marche vers l’avant (pour quelques secondes) sur le tapis roulant. Pour certains essais, l'avatar a fait un pas avec le membre controlatéral ou a arrêté de marcher avant que le participant ne s'arrête (rétroaction modifiée). Dans l'étude 2, les participants ont participé à un entrainement séquentiel de 4 jours pour contrôler la marche d'un avatar dans les deux modes de l’ICO. En mode rythmé, ils ont imaginé un seul pas en avant, en utilisant leur pied droit ou gauche, ou la marche vers l’avant . En mode auto-rythmé, il leur a été demandé d'atteindre une cible en utilisant l'imagerie motrice (IM) de plusieurs pas (mode de contrôle intermittent) ou en maintenir l'IM de marche vers l’avant (mode de contrôle continu). L'avatar s'est déplacé en réponse à deux classificateurs ‘Regularized Linear Discriminant Analysis’ (RLDA) calibrés qui utilisaient comme caractéristiques la densité spectrale de puissance (Power Spectral Density; PSD) des bandes de fréquences µ (8-12 Hz) sur la zone du pied du cortex moteur. Les classificateurs ont été recalibrés après chaque session. Au cours de l’entrainement et pour certains des essais, une rétroaction modifiée positive a été présentée à la moitié des participants, où l'avatar s'est déplacé correctement quelle que soit la performance réelle du participant. Dans les deux études, l'expérience subjective des participants a été analysée à l'aide d'un questionnaire. Les résultats de l'étude 1 montrent que les niveaux subjectifs d’incarnation sont fortement corrélés à la différence de la puissance de la synchronisation liée à l’événement (Event-Related Synchronization; ERS) sur la bande de fréquence μ et sur le cortex moteur et prémoteur entre les essais de rétroaction modifiés et réguliers. L'étude 2 a montré que tous les participants étaient capables d’utiliser le BCI rythmé et auto-rythmé dans les deux modes. Pour le BCI rythmé, la performance hors ligne moyenne au jour 1 était de 67±6,1% et 86±6,1% au jour 3, ce qui montre que le recalibrage des classificateurs a amélioré la performance hors ligne du BCI (p <0,01). La performance en ligne moyenne était de 85,9±8,4% pour le groupe de rétroaction modifié (77-97%) contre 75% pour le groupe de rétroaction non modifié. Pour le BCI auto-rythmé, la performance moyenne était de 83% en commande de commutateur et de 92% en mode de commande continue, avec un maximum de 12 secondes de commande. Les performances de l’ICO ont été améliorées par la rétroaction modifiée (p = 0,001). Enfin, les résultats de l'étude 3 montrent que pour la classification des initialisations des pas et de la marche, il a été possible de construire des modèles génériques à partir de données hors ligne spécifiques aux participants. Les résultats montrent la possibilité de concevoir une ICO ne nécessitant aucun entraînement spécifique au participant.

Bibliography: leaves 255-295 / The study of the Church of Christ’s ‘Identity- and Mission-Continuity’ in the Zimbabwean context explores how the Christian faith should be interpreted and contextualised in Africa. The Church of Christ in Zimbabe (COCZ) is a Christian movement claiming to be representative of the ethos of the Church that was founded by Jesus Christ on the day of Pentcost. The thesis raises critical questions of Christian identity and transformation in missionary founded churches like the COCZ in an attempt to contribute towards a locally based study of the Church. Consciousness to being a Church founded by Jesus Christ has implications for Christian unity (oneness) and ecumenism in the COCZ, and its wider Christian networks1. Use of its theological tenets, which are indeed congruent with its projected identity, to explore its history when it came to Zimbabwe in relationship to its founding charism helped because of scarcity of literature on the history of Christian denominations in Zimbabwe. This thesis has followed four objectives that are related to the four stages of experiences by the Church Jesus Christ founded, namely, the (1) early Church, (2) reformation evangelism, (3) missionary enterprise and, (4) contemporary (African) expressions of the faith. This study has investigated the origin and reasons for the formation of the Church in the midst of others; and why its missionaries chose Zimbabwe where there were other denominations. Local experiences of the Church after the departure of white missionaries motivated this study with questions on how the process of inculturating the gospel in the COCZ raised, especially the tension between continuity and discontinuity, linking and delinking, similarity and dissimilarity as well as diversity and diference. Creative synthesis on what Jesus intended; what missionaries brought; and what the God of history is doing in the contemporary life and efforts of the Church were implied and/or explicated. Using a two-pronged approach to the study, the thesis has, first, unearthed (primary) documents like minutes from church board meetings by Europeans (with misionary thinking that developed from these origins), to contextual (secondary) documents (on how local theologians in the context have engaged the different Christian doctrines in the Zimbabwean context). Secondly, an empirical method was used to interview and distribute questionnaires to a number of individuals, inclusive of those who were in the COCZ leadership and ordinary members. Data collection tools were semi-structured, giving respondents freedom to express themselves and/or their views on what the COCZ was doing and what they believe must be done. Data from interviews and questionnaires were correlated with views expressed in the written sources. The data was interpreted heuristically, in order to give light to new knowledge that was being formed in the process. As an interpretive tool, hermeneutics (the phenomenological approach using Atlas.ti 8 (SPSS, Nvivo 8) - for verbatim transcription) was made key in looking into the context, culture and religion of the COCZ. The thesis attempted to create a dialogue by relating identity, communal ontology and epistemology to the empirical study findings, literature and the methodology. Ecology and gender were some of the indispensable aspects of theology, crucial for human survival, harmony and peace that were discussed because they were neglected in the COCZ. The thesis also revisted differences and similitudes found in the gospel in relationship to the intended and unintended 1 Unity and oneness expressed in John 17 [“Et Unum Sint” – That they may be one], emphasise the sociality of the Godhood through the doctrine of perichoresis, which is unity of the Godhead in the economy (our) of salvation. xiii cultural contributions of the Ndebele and Shona so far, with the purpose of repositioning the COCZ within its own transformative framework. This helps the Church with a strategy of how to model its theology in an African context and how to learn from its past with the view to transform itself for the 21st century Zimbabwe. The study is not exhaustive on the nature, history and mission of the COCZ, and many avenues like hermeneutics, church polity, public theology, conflict studies and church doctrine can be carried out using the COCZ as a case study. In all, the study has laid a foundation for the contextualization, evangelization, inculturation and incarnation of the gospel of Jesus Christ through the COCZ in a postmodernist society. / Philosophy, Practical and Systematic Theology / D. Phil. (Systematic Theology)

[pt] Esta tese propõe uma reflexão, à luz das Escrituras Sagradas e da fé cristã, sobre a inovadora proposta para a Teologia da Libertação de Rubem Alves. Inicialmente, discute-se a Teologia Latino-Americana da Libertação (TdL), tentando investigar seus influxos das Ciências do Social (CdS), as quais forneceram o ferramental necessário para abordar o concreto-pensado sobre o qual a TdL teologizou. Pretende-se mostrar como Rubem Alves abriu mão de uma gramática marxista (realidade penúltima) e assumiu uma linguagem mais abrangente, humanista, interdisciplinar e holística sobre a liberdade e essência humana mediante uma interpretação inovadora de não apenas textos bíblicos e evangélicos, mas também de muitos poetas, teólogos, filósofos e uma gama ampla de outros pensadores sociais. A partir do diálogo interdisciplinar e suas próprias inquietudes e vivências dolorosas, Rubem Alves centralizou o corpo como a prioridade axiológica de seu que-fazer teológico da Libertação. Finalmente, propõe-se uma Teologia lúdica da Libertação mais integral, poética e transcendente a partir do método pastoral tripartido ver-julgar-agir que, além de levar em conta a multidimensionalidade e complexidade da essência humana que o corpo expressa, assume uma linguagem mais dionisíaca e polifônica na busca pela libertação humana não só da servidão econômica, mas de todas as formas de repressão. / [en] This dissertation posits a scriptural and Christian faith-based reflection on Brazilian theologian Rubem Alves innovative Liberation Theology proposal. Initially, we examine Latin American Liberation Theology (abbreviated TdL herein) and attempt to trace how it was influenced by the Social Sciences (abbreviated CdS herein) which supplied Liberation Theology with the necessary tools for theologizing the thought concrete. We aim to show how Rubem Alves cast off a Marxist grammar (penultimate reality) in lieu of a broader, more humanistic, interdisciplinary and holistic discourse regarding human freedom and personhood by innovatively interpreting not only Biblical and Gospel texts but also those of poets, theologians, philosophers and a wide range of other social thinkers. From his interdisciplinary dialogs, his personal soul-searching and painful life experiences, Alves centered the body as the axiological priority of his Liberation Theology undertaking. Finally, we propose a more holistic, poetic, playful and transcendental Liberation Theology based on the threefold see-judge-act pastoral process that, beside focusing on the multidimensional and complex human personhood the body expresses, incorporates a more Dionysian and polyphonic discourse in its search for not only human economic freedom, but freedom from all forms of repression. / [es] En esta tesis, se propone una reflexión a la luz de las Sagradas Escrituras y de la fe cristiana sobre la innovadora propuesta de la Teología de la Liberación del teólogo brasileño Rubem Alves. Se analiza primero la Teología de la Liberación en América Latina (aquí abreviada como TdL), tratando de investigar la influencia que sufrió de las Ciencias Sociales (aquí abreviadas como CdS), las cuales le prestaron las herramientas necesarias para teologizar sobre lo concreto-pensado. Se pretende mostrar cómo Rubem Alves abandonó una gramática marxista (penúltima realidad) y asumió un lenguaje humanista, interdisciplinario e integral más amplio sobre la libertad humana mediante una interpretación innovadora, no sólo de los textos bíblicos y evangélicos, sino de muchos poetas, teólogos, filósofos y una amplia gama de otros pensadores. Desde el diálogo interdisciplinario y sus propias inquietudes y experiencias dolorosas, Alves centró al cuerpo como la prioridad axiológica de su Teología de la Liberación. Por último, se propone una Teología de la Liberación más integral, poética, trascendente y lúdica a partir del método pastoral tripartito ver-juzgar-actuar que, además de tomar en cuenta la multidimensionalidad y complejidad de la esencia humana que el cuerpo expresa, se vale de un lenguaje más dionisíaco y polifónica en la búsqueda de la liberación humana no sólo de la servidumbre económica, sino de todas las formas de represión.