Marburg, University, Diss., Diss., 2003.

In recent times, the texts of Leviticus 18:22 and 20:13, has attracted the attention of Old Testament scholars, clergy and the laity alike. In my view, such an attention has been inspired by the readers’ quest to the possible light which the text can shed on the subject of homosexuality. The latter topic is one of the burning issues raised in present day South Africa. It thus comes as no surprise, that interpreting texts such as Leviticus18:22 and 20:13 becomes pertinent in our context. This research aims at coming up with a constructive dialogue between the Methodist Church of Southern Africa (hereafter referred to as MCSA)’s readings of this text, scholars’ interpretation of the same and the Xhosas’ reception of homosexuality in the Republic of South Africa. Through the use of methodologies such as the Literary, Textual, Canon, Composition and Redaction Criticism, as well as Socio-Scientific Criticism, Leviticus 18:22 and 20:13, will be brought to bear with its MCSA’s readings and Xhosas’ readings with a view to making a necessary contribution to African biblical hermeneutics. / Dissertation (MA(Theol))--University of Pretoria, 2010. / Old Testament Studies / unrestricted

The hypothesis that underpins this dissertation is that a holistic helping model relevant to addressing Burnout in the ministry needs to have as its major focus, the prevention of Burnout. Adequate internal and external supports need to be in place to act as buffers and mitigate against the unique stressors of ministry. A reactive response, seeking to address the consequences of Burnout is considered an inadequate response. Preventative measu res are viewed as far more effective and desirable. Recently the writer's car engine overheated. The problem began in an insignificant way, a rubber hosepipe began to perish, nobody noticed . Eventually under constant and intense pressure from superheated water flowing powerfully through the engine's cooling system, the hosepipe burst. It only took a few moments for the engine to overheat, causing serious damage. The cost of replacing the rubber hose would have been under one hundred rand. The labour time would have been under a half an hour. To repair the damaged engine after the pipe had burst and the engine had overheated cost thousands and the labour took several days. To repair or heal a person is far more complex and not always possible. When the stressors build up and nobody appears to notice or care, when the person is unable to diagnose for themselves, that they are near to breakdown or Burnout. When the person does not know who, what or where to turn to , and when the person has inadequate internal and external coping mechanisms - this type of emotional breakdown is far more serious than any burst pipe. Unlike in the example above some things cannot be repaired. Therefore the emphasis needs to be on preventing the ' hosepipe from ever perishing '. In the writer's opinion the many stressors that are common to ministry can become so overwhelming that breakdown or Burnout become a real possibility . Adequate internal and ext ernal coping mechanisms can be effective buffers to prevent such stressors becoming catastrophic. To ascerta in how serious the problem of stress is and its main consequence in the context of th is dissertat ion, Burnout, twenty of the fifty active Methodist ministers in the Nat al West District were asked to participate in a study. All twenty received the Burnout Inventory found in Appendix B of this document . The ministers approached were select ed in order to adequately represent a cross - section of the Meth odist Ministers in the District. A fair representation of gender, race and age were key considerations. The respondents were however, all white ministers, men and women, many of whom had worked in cross - cultural contexts. The available experts in the field, the woman psychologist , the professor and the minister with a history of successful cross - cultural work, were also white. In the writer's opinion black academics in the Methodist Church have focused more upon social issues and issues of social justice, than intrapersonal or psychological stresses with in the ministers themselves. This dissertation is therefore the outcome of mainly the experiences and insights of white ministers and therefore its response to the impact of Burnout among black Methodist ministers is limited. The ministers were asked to indicate which, if any of the twenty four responses that make up the Burnout Inventory, they agreed with. The respondents were also asked to indicate their gender, age and race, but not to record their names to ensure confidentiality. The limited number of twenty was important as all who responded were given the opportunity, if they chose to, of discussing their responses with the writer in a confidential environment. Some of these responses, with the permission of the respondents, provide the personal insights on Burnout recorded in Chapter One (p13). Chapter One deals with the nature of stress and th e unique stressors of ministry. Chapters Two and Three are in the writer 's opinion vital, in that in addition to the unique stressors common to all who minister, the specific stress of cross - cultural ministry is considered in Chapter Two. In Chapter Three the complexities of being a woman in ministry are discussed with reference to facing the sin of patriarchy. Both Chapter Two and Chapter Three have suggested Models presented at the end of each to address the very specific stressors people who engage in cross - cultural ministry and women who minister encounter. In Chapter Four the Burnout of the Prophet Elijah is discussed and a Holistic model towards the prevention of Burnout in the ministry is proposed . This model is called the Tripod model. Six in - depth interviews are recorded. In Chapter Two an Indian pastor suggests insights into the traps and pitfalls associated with cross - cultural ministry . Two women ministers in Chapter Three, express their thoughts and experiences of being a woman in ministry and in Chapter Four three experts in the field of ministry Burnout are interviewed, whose thoughts and ideas are integrated in order to develop the Tripod Model and the additional suggestions associated with a holistic model towards the prevention of Burnout in the ministry . What of the responses received? Is stress and Burn out really such a big issue? Is the ministry really so stressful? Five of the black ministers approached failed to respond. Fourteen of the fifteen responses received indicated that it really is a serious issue. Eight out of the fifteen indicated more than six areas of concern in the Burnout Inventory . Six out of the remaining seven indicated between two and five of the statements, questions were relevant to them and their experience of ministry . Only one, a woman minist er who was later interviewed in - depth and whose interview is recorded in Chapter Three, indicated none of the statements, questions as relevant to her life. The reason for this response is most surprising and totally unexpected. This dissertation focuses on a preventative model in relation to Burnout in the ministry. What of those who are experiencing or who have already Burned out? Is there hope? At the end of Chapter Four God's response to the prophet Elijah is considered and how God ministered to him to facilitate healing . This however is far from the ideal. When it comes to the concept of deep wounds to the human soul, prevention is most definitely preferable to cure. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2002.

This thesis seeks to explore the concepts of humanity within Wesley’s soteriology and African perspectives in response to the call of the leadership of the Methodist church of Southern Africa (MCSA) to develop theology that is informed by our Southern African context. The central problem of the paper attempts to understand how people within the life of the MCSA interact with an understanding of humanity that is formed within the frameworks of Nguni and Sotho culture as well as Christian perspectives. The thesis maps Wesley’s anthropology through his own experience of God and particularly within the trajectory of his soteriology. It also seeks unpack an understanding of humanity within the framework of Ubuntu. In attempt to ground the conversation within the lived experience of the MCSA the paper also draws in data from two focus groups that are comprised of laity and ministers in training, respectively as well as through feedback from questionnaires that the participants in the two focus groups completed. The thesis makes use of an interpretive qualitative approach to explore the interplay of the different world – views in the lives of the participants as they share who they understand themselves to be and why they hold those particular views. The paper concludes with the observation of a pattern within the feedback from the participants that within the lives of the participants there seems to be a difference in their theoretical conception of humanity and their lived experience of their humanity. Within their theoretical understanding the participants were able to draw equally from their cultural perspectives and their Christian understanding, whilst within their lived experience, participants drew their understanding mainly from their Christian perspectives. / Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2013.

Magister Philosophiae - MPhil / The problem that will be investigated in this research project may be formulated in the following way: Which tendencies may be identified in the mission programmes of the Methodist Church of Southern Africa during the period from 1980 to 2000? This thesis will provide a critical historical overview of missionary tendencies in the Methodist Church of Southern Africa from 1980 to 2000 with particular emphasis on the Journey to a New Land Convocation held in 1995. From 2000, the Methodist Church of Southern Africa had begun to reconsider the changes implemented following the Journey to a New Land Convocation. It will investigate such tendencies in the light of the emerging ecumenical paradigm of Christian mission as postulated by David Bosch. I will argue that three phases may be identified in the focus of the mission of the Methodist Church of Southern Africa during this period, namely 1) a period of ecumenical involvement from 1980-1993, 2) the introduction of the process called a “Journey to a New Land” from 1993 to 1995 and 3) the impact of this process on the mission of the Methodist Church of Southern Africa from 1995 to 2000. The thesis will provide an overview and critical analysis of these phases in order to assess whether the emerging ecumenical paradigm of Christian mission as postulated by David Bosch is reflected in each of these phases. A literary review indicates that the missionary focus of the Methodist Church of Southern Africa does not reflect the emerging postmodern paradigm of working towards togetherness. Nor does it proclaim a vision of unity but shows a tendency towards denominational needs. It does not embrace a diversity thereby enriching its missionary focus to give substance to the emerging ecumenical paradigm but shows more divergence than integration. There is also clear evidence that it opted for a holistic rather than a pluralistic approach to defining its missionary focus.

A theology of Church music for worship has been conspicuous by its absence. The need is clearly demonstrated in this thesis, as is the methodology to develop this theology. The Biblical record of musical usage shows that theological principles can be uncovered to guide theuse of music today. The same process can be applied to the use of music for worship in church history. In order for these principles to have practical application, the challenges facing the Methodist of Southern Africa today are examined. Finally, a theology of Worship Music is developed under three headings. The first, Worship Music as Sacred Sound, explores the inherent music making of God, and of humanity. The second heading, Worship Music as Sacred Act, explores the way music is used as part of the Church's worship activity. The third heading, Worship Music as Sacred Word, explains how music can communicate in worship. / Philosophy, Practical & Sytematic Theology / M. Th. (Systematic Theology)

A theology of Church music for worship has been conspicuous by its absence. The need is clearly demonstrated in this thesis, as is the methodology to develop this theology. The Biblical record of musical usage shows that theological principles can be uncovered to guide theuse of music today. The same process can be applied to the use of music for worship in church history. In order for these principles to have practical application, the challenges facing the Methodist of Southern Africa today are examined. Finally, a theology of Worship Music is developed under three headings. The first, Worship Music as Sacred Sound, explores the inherent music making of God, and of humanity. The second heading, Worship Music as Sacred Act, explores the way music is used as part of the Church's worship activity. The third heading, Worship Music as Sacred Word, explains how music can communicate in worship. / Philosophy, Practical and Sytematic Theology / M. Th. (Systematic Theology)

From Preface: A preliminary survey of the history of the Wesleyan Methodist Church in the Transvaal revealed that the period of the early missions, before the formation of the Transvaal and Swaziland District, required research into the documents of other Districts for the purpose of writing a detailed history. It was therefore decided to confine research to the Documents of the Transvaal and Swaziland District and to write introductory chapters on the period of the early missions. The detailed research for this dissertation begins, therefore, with the creation of the Transvaal and Swaziland District in 1880. The natural point at which to finish appeared, at first, to be the beginning of the Second Transvaal War of Independence, but further research indicated that it would be more useful to conclude with the end of the war in 1902.

Abstract not available. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.

The name James Cameron is not a familiar one. Despite being one of the missionary pioneers of Methodism in southern Africa, serving for more than forty-six years in various districts and being elected as chairman of two of these districts, very few people have ever heard of James Cameron. Barnabas Shaw says of Cameron that he "excelled in preaching the great truths of the gospel, and applying them to the heart of sinners".¹ Whiteside describes Cameron as a "remarkable man ... well read in most things".² W.B. Boyce pays Cameron an even greater tribute: In my day, as a preacher and as a theologian, he was unequalled in South Africa; and I do not think that he was second in these respects to any of his brethren in England.³ Notwithstanding the high esteem in which he was held by prominent peers, Cameron is mentioned only in passing in a few secondary sources, and to date has not been the subject of academic research. The reason for this is not clear. He was well educated, read and wrote extensively, and most of his correspondence has been preserved. Cameron's Journal is very well written, containing some beautiful poetic sections. It is a personal record of a missionary coping with peculiar and difficult circumstances, and a record of how determination, courage and faith enabled Cameron to overcome seemingly insurmountable difficulties. Cameron's recording of his struggles help fill out our understanding of missionaries and their tasks and problems in the nineteenth century. I believe that so important a figure in South African Methodism should be examined and deserves a definitive study. The aim of this thesis has been to provide a reference to his work in the western Cape, possibly to form a basis for closer historical scrutiny. ¹ Shaw 1840:232 ² Whiteside 1906:374 ³ Boyce 1874:179-80.