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Interaction between South Africa's government policy and the Nederduitse Gereformeerde Kerk's mission policy from 1948 tot 1954 were analysed. This interaction proved simbiotic. To meet black people's needs - seen as disrupted through straying from their ancestry - and to prove the credibility of apartheid, government appointed the Tomlinson Commission. They found christian mission to do wonders towards changing black people's so called attitude of obstinacy and therefore proposed a vital role to christian mission in realization of the Bantu Development Programme. Thus government and church became team members defining christian mission as answering to a Godly call to custodianship over black people seen as of a lesser race. Custodianship ends when black people reached a stage of self sufficiency. Meantime church members were challenged to bring offerings of missionary acts. This call resulted in missionary involvement of many church members and stirred a missiological revival in the N G Church. / Interaksie tussen Suid-A:frikaanse staatsbeleid en Nederduitse Gereformeerde Kerk-sendingbeleid tussen 1948 en 1954 is geanaliseer. Hierdie interaksie is simbioties bevind. Om swartmense - gesien as ontwrig weens vervreemding van hulle afstamming - se behoeftes aan te spreek asook die kredietwaardigheid van apartheid te bewys, benoem die owerheid die Tomlinsonkommissie. Hulle bevind christelike sending doen wonders om swartmense se sogenaamde onwil te verander en verleen daarom aan christelike sending 'n sleutelrol in die Bantoegebiede-ontwikkelingsgprogram. Sodoende word kerk en staat spanmaats en word sending gedefinieer as 'n Godgegewe roeping tot voogdyskap oor swartmense wat as 'n mindere ras gesien is. V oogdyskap eindig wanneer swartmense selfstandigheid bereik het. Tussentyd word lid.mate opgeroep tot sendingofferdade. Hierdie oproep het tot grootskaalse sendingbetrokkenheid en sendingherlewing in die N G Kerk gelei. / Christian Spirituality, Church History and Missiology / Th. M. (Sendingwetenskap)

Afrikaans: Die Vlootkommissaris, Jahleel Brenton, se ywer en passie vir Bybelverspreiding lei tot die stigting van die tweede Hulpvereniging van die Britse en Buitelandse Bybelgenootskap in Afrika. Hierdie stigtingsvergadering vind plaas onder voorsitterskap van die luitenant-goewemeur aan die Kaap, sir Rufane Donkin, op 23 Augustus 1820. Dit is eers in 1965, dat die Bybelgenootskap van Suid-Afrika 'n selfstandige Bybelgenootskap word en sy plek kan inneem by die Wereldbond van Bybelgenootskappe as 'n finansieel bydraende Genootskap tot die Werelddiensprogram. In 1970 verskyn die publikasie, God het laat groei, wat die geskiedenis van die Bybelgenootskap van Suid-Afrika beskryf vanaf 1820 tot 1970. Sedert hierdie publikasie verskyn het, is daar nog nie weer so 'n uitgebreide studie uitgevoer nie. Jaarverslae is elke jaar gepubliseer, maar dit was gerig op die donateurskorps, met inligting wat by wyse van opsommings weergegee is. Dit is egter opmerklik dat daar nog nooit 'n missiologiese studie gedoen is oor die werksaarnhede van die Bybelgenootskap van Suid-Afrika nie. As gevolg van die feit dat die Bybelgenootskap die enigste organisasie in Suid-Afrika is wat die Bybel amptelik vertaal, produseer en versprei in al die inheemse tale van ons land, moet daar gevra word na die relevansie van hierdie organisasie se werksaarnhede vir die sendingontwikkeling in Suid-Afrika asook Suider-Afrika. <op> Betrokkenheid deur die Bybelgenootskap by vertalingsprojekte in die inheemse tale van ons land, het deur die jare baie gewissel. Tans word vertaalspanne in diens van die Bybelgenootskap van Suid-Afrika gestel en hulle doen die vertaalwerk namens die kerk, sendingorganisasies en breë Christelike gemeenskap. Die Bybelgenootskap van Suid-Afrika staan in 'n baie unieke verhouding met die kerk, sendingorganisasies en die breë Christelike gemeenskap. Samewerking geskied op 'n wye spektrum van terreine. Die Bybelgenootskap is afhanklik van die kerke, sendingorganisasies en die breë Christelike gemeenskap, vir menslike hulpbronne en finansiële ondersteuning. Die kerke, sendingorganisasies en die breë Christelike gemeenskap is weer van die Bybelgenootskap afhanklik vir Bybels in die inheemse tale van ons land, asook ander verwante materiaal. Hierdie studie het aangetoon dat daar 'n missionere visie aanweslg is in die werksaamhede van die Bybelgenootskap van Suid-Afrika, maar ook by die donateurskorps. Hierdie missionêre visie het inderdaad daartoe gelei dat die Christendom in Suid-Afrika gevestig kon word. Hierdie studie toon baie duidelik aan dat die Bybelgenootskap van Suid-Afrika 'n integrale deel van die missionêre speelveld in Suid¬Afrika is, ook ten opsigte van die toekoms. English: The Naval Commissioner, Jaheel Brenton's passion and diligence regarding Bible distribution leads to the founding of the second Auxiliary of the British and Foreign Bible Society in Africa. This founding meeting takes place on 23 August 1820 under the chairmanship of the lieutenant-governor at the Cape, Sir Rufane Donkin. Only in 1965 does the Bible Society of South Africa become an independent Bible Society and became immediately a contributing Society towards the World Service Programme of the United Bible Societies. In 1970 the publication, God made it grow, appears, describing the history of the Bible Society of South Africa from 1820 to 1970. A comprehensive study of this has not hitherto been executed. Reports are published annually but are directed at the contributing donors of the Bible Society of South Africa with relevant information conveyed in the form of summaries. It is, however, remarkable that a missiological study has never been done on the activities of the Bible Society of South Africa. Considering the fact that the Bibles Society is the only organization in South Africa which officially translates, produces and distributes the Bible in all our indigenous languages, one must question the relevance of this organization's activities towards the development of missionary actions in South Africa and Southern Africa. Over the years the Bible Society's involvement regarding translation projects into the indigenous languages of our country has changed considerably. Nowadays, teams of translators are appointed in the service of the Bible Society. They do the translation on behalf of the Church, missionary organizations and the broader Christian community. The Bible Society of South Africa maintains a unique relationship with the Church, missionary organizations and with the broader Christian community and a wide spectrum of co-operation exists. The Bible Society is dependant on the churches, missionary organizations and the broader Christian community for human resources and financial support. Accordingly, churches, missionary organizations and the broader Christian community are dependant on the Bible Society for Bibles and other related material in the indigenous languages of our country. This study has indicated the presence of a missionary vision in the activities of the Bible Society of South Africa as well as their donors. Indeed this missionary vision has resulted in the establishment of Christianity in South Africa. This study clearly indicates that the Bible Society of South Africa is an integral part of the missionary playing-field in South Africa, also with regard to the future. / Thesis (PhD (Science of Religion and Missiology))--University of Pretoria, 2007. / Science of Religion and Missiology / unrestricted

The purpose of this thesis has been to trace and examine the development of Wesleyan attitudes, and the actions which resulted therefrom towards the task of the evangelisation of the eastern districts of the Cape Colony and "Caffreland". These attitudes were conditioned throughout by the fact that they held certain religious principles as paramount. It is an attempt to clarify what was involved on the ecclesiastical side in this period of Wesleyan and South African history. A considerable amount of attention has been given, by various writers, to the history of the south-eastern area of South Africa in the first half of the nineteenth century. Some works have either been concerned with the more general history of the time or with the position of all the missionaries within the total political sphere. Others have concentrated on the Wesleyans particularly, either in a very general sense or in relation to one particular event, or the later decades or this half century. The period 1823 to 1833 was chosen because it covered the period of the origin of Wesleyan strategy and its first distinct phases. Where after it may be considered to have reached full maturity and become the basis of all future action in the succeeding decades. Wesleyan strategy was, to a large extent, a reaction to government policies and requires, throughout, such a consideration. The Wesleyan Missionary Society was chosen, not because on any denominational affiliations, but because of the part which it played in these areas during that time and has since played in the annuals of eastern Cape history. The approach has been to present the relevant documents in chronological order. This was done to emphasise the development over the years. Chapters have consequently been divided according to the stages or phases of this development. It has meant that subsidiary question which arise from this development have not been dealt with separately, but simply referred to as they occur. One point remains. Wesleyan correspondence from the Eastern Cape between 1837 and 1857 has disappeared from the archives of the Methodist Missionary Society in London. All attempts to trace these letters have proved futile. Consequently, it was necessary to reproduce a couple of quotes from letters contained in this correspondence which is referred to by D. Williams and C. Roxborough who had access to this material.

This thesis examines the extent and nature of the impact of the contextualization of Christianity upon the amaXhosa from the missionary irruption in the nineteenth century to the present day, and proceeds to examine the implications of this impact for the presentation of the Christian gospel in the contemporary Eastern Cape. Chapter One describes the problem, offers definitions of key concepts and outlines the procedural method for the rest of the thesis. Chapter Two deals with the question of the cross-cultural communication of the Christian gospel in theory. Doctrinal questions such as the nature of the gospel are examined. The basic hermeneutical issue of the categorization of doctrinal tenets according to whether they are required or simply permitted is discussed in terms of Osborne's categories: 'cardinal', 'non-cardinal'. Tenets which are found to be 'anti-scriptural' would be rejected. Specific hermeneutical topics such as language and meaning, symbolics, textuality and orality are then discussed. This is followed by a survey of secular influences which affect a conceptualization. This chapter is preparatory to, and definitive for, the discourse which follows. Chapter Three outlines the cultural heritage from which the Western missionary contextualization of Christianity developed. It shows the extent to which this presentation of the gospel was dependent upon the philosophy which Britain and Europe inherited from the classical Greek culture. More modern developments such as the Enlightenment, Empiricism and Historicism bring the discourse up to the point at which the missionaries arrived. Chapter Four deals with the initial encounter between the missionaries and the amaXhosa. A brief account is given of the nature of the religious and spiritual aspects of the Xhosa culture which first encountered Christianity. The doctrinal section of this chapter deals with those doctrines in the missionary message which became issues for the amaXhosa. The hermeneutical section shows how the cultural setting of the West (vii) affected both the contextualization by the missionaries and the conceptualization by the amaXhosa. To a large extent, the missionaries made the double mistake of imposing their culture on the amaXhosa and failing to accord respect, even recognition, to the Xhosa culture. This amounted to imperialism, which, together with the political imperialism of Britain as the colonizing power, evoked responses from the Xhosa community which are outlined in section 4.4, including those of Nxele and Ntsikana. Because the impact of the Western contextualization is an on-going phenomenon, the thesis continues to trace its development up to the present time. Apartheid is briefly mentioned in Chapter Five. The point is made that all white people were perceived by the amaXhosa to be Christians, and the architects and practitioners of apartheid claimed to be Christians. This ideology therefore had a direct effect on the Xhosa conceptualization of the gospel. The architects of apartheid actually believed that they were accepting God's gift and mandate. This chapter includes Black theological reaction to apartheid in terms of the South African version of Liberation theology. Chapter Six returns to Western Theology in order to bring the sphere of discourse from the point at which it left off at the end of Chapter Three up to the present time. The schools of thought in this period are: Secularism and Existentialism, together with their theological extension, Demythologization. The main religious movements are the Charismatic Movement and Neo-Pentecostalism. Postmodernism came as a later philosophical school, to be followed by Globality. Chapter Seven deals with black South African reactive and proactive responses. The predominant theologies are those of Dwane, Buthelezi, Boesak and Mtuze. Although Dwane, Buthelezi and Boesak came on the scene at the same time as the black theologians reviewed in Chapter Five, their work is placed here because it differs significantly from the more radical responses of the latter. Mtuze is post-apartheid, and responds to the developments outlined in Chapter Six. Chapter Eight draws the findings of the thesis together, by considering how the Christian Gospel ought to be presented to the various contemporary sub-cultures of the amaXhosa. (viii) The last Chapter applies the findings of the thesis to the task in hand. The desired outcomes are listed and briefly discussed. The task ahead is enunciated in terms of manpower and other resources for the effective communication of the Christian gospel in the twenty-first century. The past, present and projected programmes of the Bible Institute Eastern Cape [the target institution] are described and assessed. Finally, topics which presented themselves in the course of the preparation of this thesis are suggested for future research.

The thesis of this study is that both Pentecostal and non-Pentecostal churches can grow at a time when only the Pentecostal churches have grown. The stagnation that has occurred in many "mainline" churches need not be allowed to increase or continue. In Venda (Northern Province) both the Lutherans and the Pentecostals have enjoyed visible growth. Chapter I introduces the thesis, the choice of the study area, the objectives of the study, and the typology, methodology and relevance of the study. Chapter 2 looks at the history and socio-economic background of the Vhavenda. Chapter 3 describes traditional Vhavenda beliefs and rituals. The Vhavenda world-view is different from that of the West but closer to that of the East and the Bible. Chapter 4 concentrates on missionary Christianity in Venda and briefly discusses the missionary methods adopted by the Berlin Missionary Society. Chapter 5 discusses the coming of Pentecostalism to South Africa and Venda. Chapter 6 exaruines how the Lutherans and the Apostolic Faith Mission church conducted their mission during the "maturation of Apartheid" in Venda. Major events in the collision between apartheid and the Vhavenda are highlighted. Chapter 7 discusses the unfinished work of the church in Venda. Chapter. 8 examines the challenge for Christian mission in the . . twenty-first century / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

The thesis of this study is that both Pentecostal and non-Pentecostal churches can grow at a time when only the Pentecostal churches have grown. The stagnation that has occurred in many "mainline" churches need not be allowed to increase or continue. In Venda (Northern Province) both the Lutherans and the Pentecostals have enjoyed visible growth. Chapter I introduces the thesis, the choice of the study area, the objectives of the study, and the typology, methodology and relevance of the study. Chapter 2 looks at the history and socio-economic background of the Vhavenda. Chapter 3 describes traditional Vhavenda beliefs and rituals. The Vhavenda world-view is different from that of the West but closer to that of the East and the Bible. Chapter 4 concentrates on missionary Christianity in Venda and briefly discusses the missionary methods adopted by the Berlin Missionary Society. Chapter 5 discusses the coming of Pentecostalism to South Africa and Venda. Chapter 6 exaruines how the Lutherans and the Apostolic Faith Mission church conducted their mission during the "maturation of Apartheid" in Venda. Major events in the collision between apartheid and the Vhavenda are highlighted. Chapter 7 discusses the unfinished work of the church in Venda. Chapter. 8 examines the challenge for Christian mission in the . . twenty-first century / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

Text in English / This dissertation offers an analysis of Scottish Presbyterian Church mission policy during the period, 1898 - 1923. The study contains an examination of historiographical methodology, the historical background both in Scotland and South Africa along with the multi-faceted dimensions within the South African context of the time. The Mzimba Secession provides an appropriate historical starting point which led to a serious disruption of the Mission. The role of the major participants, black ministers and elders and missionaries, is assessed as a struggle between them and the Foreign Mission Committee of the United Free Church of Scotland, following the union of two churches in 1900, took place involving the various policy options. This eventually led to the formation of the Bantu Presbyterian Church of South Africa. / Christian Spirituality, Church History & Missiology / M. Th. (Missiology)

Text in English / This dissertation offers an analysis of Scottish Presbyterian Church mission policy during the period, 1898 - 1923. The study contains an examination of historiographical methodology, the historical background both in Scotland and South Africa along with the multi-faceted dimensions within the South African context of the time. The Mzimba Secession provides an appropriate historical starting point which led to a serious disruption of the Mission. The role of the major participants, black ministers and elders and missionaries, is assessed as a struggle between them and the Foreign Mission Committee of the United Free Church of Scotland, following the union of two churches in 1900, took place involving the various policy options. This eventually led to the formation of the Bantu Presbyterian Church of South Africa. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)

The Church social missions have undergone different paradigm shifts whilst trying to respond to challenges faced by the poor in the society. It seems that at the beginning the Development paradigm was the one used by churches in designing their social mission strategies. According to this paradigm, help for the poor in the society was to come from the Western countries’ development initiatives; in the process of implementing such strategies the local people’s cultural aspirations were often neglected. On the other hand, the poor were not given a chance to take destiny into their own hands in order to define the solutions to their problems. However, this paradigm was later declared a failure and a need to move to the Post Development Paradigm was advocated. This study argues that most churches in Mankweng still base their social missions strategies on the Development paradigm and therefore they fail to adequately respond to the challenges faced by the poor in that community. The study therefore looks at a possibility of developing a new social mission strategyin Mankweng that is based on the Post Development Paradigm. Though the title is about Mankweng, the focus of the study is on the Western part of the Township called Ntshitshane. Observations and interviews were conducted amongst the community members in that area. After a thorough analysis of the findings it was established that the poor in that context relies among other things on their cultural ethic of bothoas a means of addressing their social challenges. This study concludes that the same cultural ethic of botho used by the poor there can be a viable point of departure in defining a social mission strategy within that context. / Christian Spirituality, Church History & Missiology / M. Th. (Missiology)