Includes bibliographical references and index. / Title on cover: Livingstone's first expedition to Africa.

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This study examines that which forms the 'centre' of Pentecostal Missiology and makes it particularly relevant to the South African context. In order to arrive at my conclusions I have concentrated on the history and present situation in postapartheid South Africa of the three oldest classical Pentecostal movements, the Apostolic Faith Mission, the Full Gospel Church of God and the Assemblies of God. Chapter one describes the rise of the Pentecostal movement and its arrival in South Africa shortly after the Second Anglo-Boer War (1899-1902). That Pentecostalism took root among the poor in this country is a matter of historical record. The dimensions of poverty in South Africa are probed in order to evaluate Pentecostalism' s success with that class of people. Chapter two examines the Pentecostal model of mission and its essentially holistic nature in order to understand why it so effectively helped the poor to escape the enslaving cycle of poverty. However, Pentecostalism around the world and in South Africa appears to be in crisis. Chapter three discusses the reasons for the crisis and outlines the nature and evidence of it - the 'centre' of Pentecostalism seems to be fragmenting, and with it the relevance of the Pentecostal Church to the South African situation. The book of Exodus provides a metaphor that naturally holds together dimensions of the model of mission essential to Pentecostalism. Chapter four describes the metaphor, how it applies to Pentecostal missiology and why the struggle for the 'centre' is a struggle vital to the mission of the Pentecostal Church. The thesis concludes with a reminder that Pentecostals have a history of 'success' among the poor and that perhaps it is within this stratum of society that Pentecostals should focus their efforts. With a renewed model of mission the Pentecostal Church can still be relevant to the situation of poverty in post-apartheid South Africa. However, Pentecostals need to clarify the distinctives that lie at the 'centre' of their existence and mission and be prepared to struggle for them / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

This study examines that which forms the 'centre' of Pentecostal Missiology and makes it particularly relevant to the South African context. In order to arrive at my conclusions I have concentrated on the history and present situation in postapartheid South Africa of the three oldest classical Pentecostal movements, the Apostolic Faith Mission, the Full Gospel Church of God and the Assemblies of God. Chapter one describes the rise of the Pentecostal movement and its arrival in South Africa shortly after the Second Anglo-Boer War (1899-1902). That Pentecostalism took root among the poor in this country is a matter of historical record. The dimensions of poverty in South Africa are probed in order to evaluate Pentecostalism' s success with that class of people. Chapter two examines the Pentecostal model of mission and its essentially holistic nature in order to understand why it so effectively helped the poor to escape the enslaving cycle of poverty. However, Pentecostalism around the world and in South Africa appears to be in crisis. Chapter three discusses the reasons for the crisis and outlines the nature and evidence of it - the 'centre' of Pentecostalism seems to be fragmenting, and with it the relevance of the Pentecostal Church to the South African situation. The book of Exodus provides a metaphor that naturally holds together dimensions of the model of mission essential to Pentecostalism. Chapter four describes the metaphor, how it applies to Pentecostal missiology and why the struggle for the 'centre' is a struggle vital to the mission of the Pentecostal Church. The thesis concludes with a reminder that Pentecostals have a history of 'success' among the poor and that perhaps it is within this stratum of society that Pentecostals should focus their efforts. With a renewed model of mission the Pentecostal Church can still be relevant to the situation of poverty in post-apartheid South Africa. However, Pentecostals need to clarify the distinctives that lie at the 'centre' of their existence and mission and be prepared to struggle for them / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

This study on the development of Methodism in Natal with particular reference to the Indian mission records the most significant events in the history of the mission from its inception in 1862 until its dissolution as the 'Indian Mission' in 1972. This study indicates that the growth in the initial period was substantial and this must be attributed to Revd Ralph Stott and his son Revd Simon Horner Stott who were appointed by the Wesleyan Methodist Missionary Society to pioneer the mission. Equally significant is the role played by Indian pioneers who in no small way aided the development and consolidated the Indian Mission. Among them was Mr John Choonoo, a catechist who having served with the Church Missionary Society for some fifteen years in Mauritius came to Natal in 1881. Revd Theophiluis Subrahmanyam, a Brahmin converted to Christianity came from Madras, India and served the mission between 1908-1911. Mr John Thomas, who later became an ordained Methodist minister, arrived in Natal in 1883 and pioneered the Indian mission in Pietermaritzburg. In addition the mission was fortunate in having a dedicated group of lay Indian members who rendered unstinting service to the mission. The period that followed the pioneering phase reveals that once a worshipping community had been established, numerical growth became less important and concentration shifted to nurturing new converts. In the first half of this century the emphasis of the Indian Mission was on the planting of the various churches while in the second half development took place in newly proclaimed. Indian townships created through the implementation of the Group Areas Act. This study reveals that the Indian Mission pioneered Indian education in Natal and was responsible for the erection of some sixteen schools. In addition the churches of the Indian mission led in creating non-racial circuits and thus proved that such circuits can function effectively. The Indian mission played a key role in breaking down racial barriers and eliminating racial prejudices in this way. / Thesis (M.A.)-University of Durban-Westville, 1993.

Bibliography: leaves 175-183. / Missionary endeavours in the Eastern Cape were characterized by African resistance to the Christian Gospel during the first half of the nineteenth century. Current explanations for this rejection point to the opposition of the chiefs, the association that the listeners made between the missionaries and their white oppressors, and the threat to communal solidarity. This thesis aims to see if these explanations fully reveal the reasons for Xhosa resistance to Christianity by examining African perceptions of the missionaries and their message at the Wesleyan mission stations of Mount Coke and Butterworth for the period 1825-35. The research is based upon the Wesleyan Missionary Society correspondence and missionary journals and is corroborated and supplemented by travellers' records and later studies in African religion and social anthropology. The economic, social, and religious background of the Wesleyans is described to show how the Christian message was limited to their culture and system of thought. Concepts of divinity, morality, and the afterlife are compared to demonstrate the vast differences between Wesleyan and African worldviews and the inability of the missionaries to overcome these obstacles and to show the relevance of Christianity to African material and spiritual needs. Various types of perceptions are surveyed to show that, though the missionaries were respected for their spiritual role, their character and lifestyle presented an unappealing model of the Christian life. The threat that the missionary message posed to the structure and functioning of African communities is examined as well as African perceptions of these implications. A theory of conversion is advanced which reveals a consistent pattern of association with the missionaries for reasons of self-interest, exposure to the Gospel over a lengthy period of time, and finally conversion. The missionary-African contact of this period is thus characterized as the encounter between two systems of thought which did not engage.

Thesis--Cologne. / In Periodical Room.

The aim of ·this study is to present a picture of the circumstances and the manner in which the mission was undertaken. With this in mind reference has been made to individual men and their particular importance and also to the decislons of the Church Assembly as they affected Mission. In part, the thesis is fuller for the earlier years, for the writer holds that these were the most formative as they established the pattern. Furthormore the writer wishes to make clear that the Mission become the work of black men with the white Mission Secretary of the 1950's filling an administrative role. This does not mean he was unimportant but for the nature of this study and its desire to ·emphasise the role of the black man, the work of these individual administrators has been largely omitted. In the concluding chapters the writer has shown the effects of political changes and African Nationalism on the Mission with a further chapter on the Mission's educational work. / KMBT_363 / Adobe Acrobat 9.53 Paper Capture Plug-in

Bibliography: pages 325-334. / This thesis is a theological and historical study of the Swedish missionary and evangelist Peter Otto Helger Witt (1848-1923), who served as the Church of Sweden Mission's first missionary and as such launched its work amongst the Zulu people of Southern Africa in the 1870S before growing disillusioned with his national Lutheran tradition and, after following a tortuous spiritual path through generally increasing theological subjectivity, eventually becoming a loosely affiliated Pentecostal evangelist in Scandinavia. Undoubtedly owing to the embarrassment he caused the Church of Sweden Mission by resigning from it while it was in a formative stage, but also to tension between him and its leaders, Witt has never received his due in the historiography of Swedish missions. For that matter, his role in Scandinavian nonconformist religious movements for nearly a third of a century beginning in the early 1890S is a largely untold chapter in the ecclesiastical history of the region. This thesis is intended to redress these lacunae by presenting Witt's career as both a foreign missionary and evangelist as well as the contours of his evolving religious thought and placing both of these emphases into the broader history of Scandinavian and other missionary endeavours amongst the Zulus, late nineteenth-century developments in Swedish Lutheranism, and the coming to northern Europe of those religious movements in which he successively became involved. As the copious documentation indicates, it is based to a great extent on little-used materials in the archives of the Church of Sweden Mission and other repositories in Scandinavia, South Africa, and the United States of America. Witt's own numerous publications also provide much of the stuff for it. The structure of this study is essentially chronological and, within that framework, thematic with clear precedents in previous missions and ecclesiastical historiography. The first chapter is largely a critical review of previous pertinent literature, professional and otherwise, emphasising its general misunderstanding and neglect of Witt. Chapter II covers his background in nineteenth-century Swedish Lutheranism, call to the Church of Sweden Mission, and role in establishing that organisation's endeavours amongst the Zulus. Chapter Ill deals with the trauma of the Anglo-Zulu War of 1819, particularly Witt's controversial but misunderstood role in it and the place of this in the existing historiography of that conflagration. Chapter IV surveys his part in re-establishing the Swedish Lutheran mission following the war and his co-operative and at times creative role in this major task. Chapters V and VI, on the other hand, have as their respective themes Witt's consequential spiritual crisis of the mid-1880s and resulting gradual departure from the Church of Sweden Mission. The seventh chapter is a consideration of Witt's Participation in and temporarily great impact on the Free East Africa Mission, a pan-Scandinavian free church undertaking which undertook evangelisation in both Durban and rural Natal in 1889. Chapter VIII treats Witt's generally independent career in Scandinavia from 1891 until his death, focusing on the new developments in which he became involved. The final chapter is an attempt to assess his general place in the missions and ecclesiastical history of Scandinavia and Southern Africa.

This study presents the moratorium debate as a phenomenon of its own time. The challenges the moratorium debate poses to the Evangelical Lutheran Church in the Southern African/Central Diocese come under the spotlight. The AICs have taken the lead in attempting to live up to the “four selves” principle, that is, self-governing, self-supporting, self-propagating and self-theologizing, and areas which ELCSA/CD can learn from the AICs are highlighted. Finally the study explores issues of mutuality and interdependence, and few guidelines are proposed for ELCSA/CD. / Christian Spirituality / M. Th. (Missiology)