Thesis (D. Min.)--Westminster Theological Seminary, Philadelphia, 2002. / Includes vita. Includes bibliographical references (leaf 167).

Thesis (D. Miss.)--Reformed Theological Seminary, 2001. / Abstract. Includes bibliographical references (leaves 217-234).

In South Africa faith plays an important role in community-based volunteering related to HIV and AIDS work. Many community-based volunteers make use of their faith to provide healthcare and social services related to HIV and AIDS. This research examines this faith or religious vibrancy and critic two things: (1) to what extent such volunteers can be understood as a Religious Health Asset, and (2) what criteria can be used to consider community-based volunteers as a new form of the church emerging in a time of HIV and AIDS. The research first examines the concept of voluntary work in South Africa, particularly in times of HIV and AIDS. Field research relies on community based volunteers linked to Sinomlando, a research centre at the University of KwaZulu- Natal through participant observation and open ended interview method. I examine faith or religious aspects in volunteers serving the communities. The research notes that in community-based volunteering, the use of prayers, religious choruses and/or quoting of the Bible is a visible faith practice. I learnt that prayers and choruses are spontaneous, and they are volunteers’ expression and release of emotions caused by socio-economic stressors. The use of the Bible is not a common practice among groups of volunteers as it is with praying and singing. Given this, the thesis argues that faith practices in community-based volunteering can be understood as a religious health asset. Using the ecclesiogenesis theory of Leonardo Boff, the thesis then analyses whether these groups signify a new form of the church is emerging. However, the finding is that they do not constitute a new form of the church, but rather a new form of missionary spirituality as the laity is taking on the responsibility of living out their faith in a new context and in the face of new challenges. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2009.

Thesis (Ph.D.)--Memorial University of Newfoundland, 2001. / Bibliography: leaves 451-468.

Thesis (Ph.D.)--University of Pennsylvania, 2002. / Includes bibliographical references (p. 339-357).

In Natal and Zululand Swedish missions had precedence through the Church of Sweden Mission from 1876 on, the Swedish Holiness Mission from 1889 on, and the Scandinavian Independent Baptist Union from 1892 on. Between 1876 and 1902, thirty-six women were active in these South African missions. The history of all these women are explored on an individual basis in this, for the most part, empirical study. The primary goal of this dissertation is to find out who these women missionaries were, what they worked at, what positions they held toward the colonial/political situation in which they worked, and what positions they held in their respective missions. What meaning the women’s mission work had for the Zulu community in general, and for Zulu women in particular are dealt with, though the source material on it is limited. Nevertheless, through the source material from the Swedish female missionaries, Zulu women are given attention. The theoretical starting points come, above all, from historical research on women and gender and from historical mission research about missions as a part of the colonial period. Both married and unmarried women are defined as missionaries since both groups worked for the missions. In the Swedish Holiness Mission and in the Scandinavian Independent Baptist Union the first missionaries in Natal and Zululand were women. The Church of Sweden Mission was a Lutheran mission were women mostly worked in mission schools, homes for children and in a mission hospital. Women were subordinated in relationship to male missionaries. In the Swedish Holiness Mission and in the Scandinavian Independent Baptist Union women had more equal positions in their work. In these missions women could be responsible for mission stations, work as evangelists and preach the Gospel. The picture of the work of female missionaries has also been complicated and modified.