Thesis (S.T.M.)--Biblical Seminary in New York, 1946. / Includes bibliographical references (leaves 163-166).

This thesis consists of a detailed study of ntumbuluko (Tsonga life force or worldview) as it emerges from field research which investigated Tsonga traditionalists, academics, artists, Christian practitioners and Bible translators to establish the meaning and use of ntumbuluko. The aim of the thesis is to uncover the impact of ntumbuluko in Tsonga Christianity by assessing its relationship with the gospel and to discern its influence in the apprehension of Christian faith among the Tsonga people of Mozambique; and finally to propose an evangelical perspective on the encounter between gospel and culture in Mozambique. The study demonstrates that ntumbuluko is a very pervasive concept or worldview. It has a highly integrated view of life and reality, thus, resisting a dualistic conception of life, the universe and the reality thereof. It is in ntumbuluko that the Tsonga find the essence of life, reality and humanity in harmonious correlation with the cosmos. Thus, ntumbuluko is a heuristic key for interpreting reality, including Christian faith. It provides a system of meaning for everything. It is at this point that ntumbuluko's relationship with the gospel needs to be examined. Tsonga people see ntumbuluko as the pre-established divine order of things and as a firm foundation of Tsonga existence. Tsonga society can be compared to a house built upon a bridge. Cracking the bridge is labouring towards one's own demise. Therefore, any affront against or disregard for ntumbuluko with modernist or faith argument threatens the centre of gravity of the Tsonga existence. Such an attitude warrants a counter response to maintain cosmic harmony to ensure a harmonious and balance existence. If Christians attempt to use the gospel to alter or disregard this principle, the gospel is viewed as "bad news." The peaceful encounter between and co-existence of ntumbuluko with the gospel is replaced with an antagonistic one. All in all, ntumbuluko is very ambivalent; it can be either positive, negative or neutral. Regardless of the fact that ntumbuluko is so often used negatively in the Bible and in official Christian discourse, most Christians concur with their traditionalists counterparts in perceiving, describing and using ntumbuluko in a more positive and/or neutral sense rather than negative sense. Christian practitioners, although indirectly, join the traditionalist attack on modernity (colonialism), Marxism and Christianity (Western missionary Christianity) for having destroyed ntumbuluko, thus weakening the life force therein. The alleged result has been humanitarian, ecological and environmental disasters (wars, droughts, flooding, disease, infant mortality, short life-span, etc.). Any religion and/or ideology which could be logically acceptable and desirable in Tsonga society would be the one that tunes into the ntumbuluko maintenance system or principle, thus ensuring cosmic harmony and an increase life force, with the subsidiary benefits thereof. This is why Christian faith is either resisted (the Tonga Mission 1560-1562 story) or undermined (as many informants indicated) in its encounter and co-existence (relationship) with ntumbuluko. This researcher argues, therefore, that the depth, complexity and pervasiveness of ntumbuluko require an approach such as "translation" and "interpretation", historically associated with John the Apostle. The gospel of John is the example par excellence. The author (John, for argument's sake), translated the divine truth, revelation and incarnation into Hellenistic cultural thought forms (Arche and Logos) and interpreted his translation with Christian truth, thus giving these age-old known concepts new meanings, Christian meanings. In that way, Arche and Logos mediated a deeper understanding and apprehension of the Christian faith to the Greeks. In so doing, the author bypassed the question of the relationship between Jesus and the above concepts in the Greek thought. Dealing with ntumbuluko from an evangelical perspective will also require translating the divine revelation and incarnation into Tsonga categories of ntumbuluko and interpreting it with new meanings, Christian meanings, to enable or mediate a deeper and profound apprehension and understanding of the Christian faith in the Tsonga cultural milieu, thus producing a vibrant Tsonga evangelical Christianity in Mozambique. / Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2004.

This study explores the phenomenon of "Mission Mobilisation" and formulation of a contextual approach toward a successful and effective Church Mission Mobilisation in Africa that results an active involvement of the local church in missions. Using a qualitative exploratory case study method, the study of "Church Mission Mobilisation: the case of WMC in the Niassa Province of Mozambique" has served as a practical way to engage with the subject. Hence, the study demonstrates that the absence of contextualisation of the content and approach used by westerners to mobilise local churches, has left most African churches without interest for missions or involvement of any nature. There is a need for a paradigm shift in the way church mission mobilisation is carried out in modern society (specifically African churches) in order to effectively get the whole church involved in missions. The study concludes with practical recommendations on how the issues raised through this study can be applied to a broader field than the Niassa Province of Mozambique. / Christian Spirituality, Church History & Missiology / M. Th. (Missiology)

Thesis (MTh)--Stellenbosch University, 2005 / ENGLISH ABSTRACT: Introduction: The reasons explained for writing a history of the Igreja Reformada em Mocambique, the point of departure, defining the dates chosen as parameters, the method of presenting this history and about the title. Part One: Establishing the ORC Mission in Portuguese East Africa: 1908 -1922 OpeningtheMissioninthePEA: 1902-1909, Expansion: 1909-1915, Problems and closure of missions: 1915 - 1922, Evaluation Part Two: Seventy years of Exile: 1922 - 1992 A: Fifty years wlthout formal leadership in congregations: 1922 -1971 Efforts to re-open: 1922 - 1933, Dark ages - trans-border ministry: 1933 - 1962, Changing Climate and Leadership of the Elders: 1962 - 1972, The beginnings of the fRM in GazaJMaputo: 1971 B: Twenty years of painful progress: 1972 - 1992 Short time of grace: 1972 - 1975, Political change and Tribulation: 1975 - 1982, 2.1 Encouraging events: 1977 -1982: Mphatso Synod, Moderator visits, Maputo Visits, Overview of Ecclesiastical Development New fields: 1983 - 1991: Zambesia: 1983 -, Exterior Support and First Missionary, 1986, Adjusting to the climate: 1986 - 1990, First Teams, New congregations: Beira, Tete, Ulongue Medical Co-operation IAcris New Dawn: More Missionaries, Bibles Part Three: Rapid expansion, consolidation and healing: 1992- Expansion and New Frontiers: 1992 -1996 Synod of 1992, Tete congregation, teams, Peace - starting with reconstruction, Maize Seed 1993 -1995: Expanding Orderly (chronological development) Ecclesiastical Development: Tete (Ulongue Church) & Zambesia Province. Work in the South, Synodical Meetings and Ecumenism, Dreams coming true: Hefsiba, Other Ministries, Support. New Frontiers: 1995 -1996 Yao Outreach, Makua Outreach, Youth Team, Two Synods (reasons and formation of Joint Com). Epilogue: Conclusion on main objectives, the IRM as Reformed Church and the uniqueness of its history. / AFRIKAANSE OPSOMMING: Inleiding: Redes vir die skrywe van 'n geskiedenis vir die Igreja Reformada em Mocarnbique, die vertrekpunt vir so 'n skrywe, verduideliking vir keuse van datums wat dien as tydperk grense, die metode van aanbieding en oor die titel. Deel Een: Vestiging van die NGK Sending in Portugees Oos Afrika: 1908 -1922 Opening van die Sending in die POA: 1902 -1909, Uitbreiding: 1909 - 1915, Probleme en sluiting van Sending stasies: 1915 - 1922, Evaluering Deel Twee: Seventig Jaar in 8allingskap: ]922 - 1992 A: Vyftig Jaar sonder Formele Leierskap in Gemeentes: 1922 -1971 Pogings om te heropen: 1922 - 1933, Donker Eeue - trans-grens bedieninge: 1933 - 1962, Veranderinge en Leierskap van die Ouderlinge: 1962 - 1972, Die begin van die IRM in GazaJMaputo: 1971 B: Twintig Jaar vall MoeiLike Vooruitgang: 1972 - 1992 Kort tyd van genade: 1972 - 1975, Politieke Verandering en Vervolging: 1975 - 1982, Bemoedigende Gebeure, 1977 -1982: Mphatso Sinode, Besoeke deur Moderator, Maputo Besoeke, Oorsig van Ekklesiologiese Ontwikkeling Nuwe Velde tussen 1983 - 1991: Zambesia: 1983 -; Buitelandse Hulp en die Eerste Sendeling na 1975; Aanpassing by die Landsomstandighede: 1986 - 19901; Eerste Spanne; Nuwe Gemeentes: Beira, Tete, Vila Ulongue Mediese Samewerking IAcris Nuwe Tydperk: Meer Sendelinge , Bybels Deel Drie: Vinnige Vooruitgang, Konsolidasie en Heling, 1992- Voorultgang en Nuwe Grense: 1992 -1996 Sinode van 1992, Tete gemeente, Spanne, Vrede - Begin van herkonstruksie, Mielie Saad. 1993 -1995 - Ekklesiologiese Ontwikkeling: Tete (Ulongue Kerk en Binneland); Zambesia Provinsie, Werk in die Suide, Sinodale Byeenkomkste en Ekumene, Drome Bewaarheid: Hefsiba, Ander Bedieninge, Ondersteuning Nuwe Grense: 1995 -1996 Yao Uitreik, Makua Uitreik, Jeug span '95, Twee Sinodes (redes en vorming van die "Joint Com"). Epiloog: Konklusie n.a.v. hoof doelstellings, die IRM as Gereformeerd Kerk en die uniekheid van haar geskiedenis

This study explores the phenomenon of "Mission Mobilisation" and formulation of a contextual approach toward a successful and effective Church Mission Mobilisation in Africa that results an active involvement of the local church in missions. Using a qualitative exploratory case study method, the study of "Church Mission Mobilisation: the case of WMC in the Niassa Province of Mozambique" has served as a practical way to engage with the subject. Hence, the study demonstrates that the absence of contextualisation of the content and approach used by westerners to mobilise local churches, has left most African churches without interest for missions or involvement of any nature. There is a need for a paradigm shift in the way church mission mobilisation is carried out in modern society (specifically African churches) in order to effectively get the whole church involved in missions. The study concludes with practical recommendations on how the issues raised through this study can be applied to a broader field than the Niassa Province of Mozambique. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)

This work discusses the dilemma of the Chopi people, who despite having a rich cultural heritage, were marginalized by other people, owing to menial labour they have done, such as the removal of faeces and grave digging for the city of Maputo. There is a contrast between the Chopis who were historically an exceptional people in rural Mozambique and the rejected and excluded people they have become in the city. This study attempts, to revert this situation, through a participative process of research, action and change, and highlights some aspects related to their cultural and religious identity. Contributing factors to their predicament are political, economic, social and religious in nature. My work entails an intense endeavour towards renewing identity regarding their understanding of employment, through theology and mission in a contextual approach. Transformation and the renewal of the values of the Chopi people are crucial towards this end. / Missiology / M.Th. (Missiology-Specialisation in Urban Ministry)

This work discusses the dilemma of the Chopi people, who despite having a rich cultural heritage, were marginalized by other people, owing to menial labour they have done, such as the removal of faeces and grave digging for the city of Maputo. There is a contrast between the Chopis who were historically an exceptional people in rural Mozambique and the rejected and excluded people they have become in the city. This study attempts, to revert this situation, through a participative process of research, action and change, and highlights some aspects related to their cultural and religious identity. Contributing factors to their predicament are political, economic, social and religious in nature. My work entails an intense endeavour towards renewing identity regarding their understanding of employment, through theology and mission in a contextual approach. Transformation and the renewal of the values of the Chopi people are crucial towards this end. / Christian Spirituality, Church History and Missiology / M.Th. (Missiology-Specialisation in Urban Ministry)

During the period 1884-1925 Ethiopian-type schisms from mission churches occurred for a number of reasons. Generalisations of these reasons have been made by numerous authors. By generalising the causes of schism the particular reasons why each independent church 1 eader 1 eft the mission church are ignored. The thesis shows how each schism was due to unique circumstances in the mission church as well as to factors, for example, the personal feelings of the independent church leader. In each case there was a point of no return when the founder of the independent church no longer felt he could accept the status quo. There were two government commissions that investigated the independent or "separatist" churches during these years - the South African Native Affairs Commission of 1903-1905 and the 1925 South African Native Affairs Commission which investigated the "Separatist Churches". The testimony of the white government officials and missionaries and the black church leaders has been compared with the findings in the reports. Four case studies are investigated to show how general causes of schism may occur for a number of years until a reason, peculiar to the particular independent church, manifests itself and leads to the formation of an independent church. The case studies are the Ethiopian Church and related independent groups, the independent churches which joined the African Methodist Episcopal Church in 1896 with the Ethiopian Church but later left to form their own churches, for example the Order of Ethiopia, schisms from the Presbyterian Church during the 1890' s and the Independent Methodist Church. / Christian, Spirituality, Church History and Missiology / D.Th (Church History)

During the period 1884-1925 Ethiopian-type schisms from mission churches occurred for a number of reasons. Generalisations of these reasons have been made by numerous authors. By generalising the causes of schism the particular reasons why each independent church 1 eader 1 eft the mission church are ignored. The thesis shows how each schism was due to unique circumstances in the mission church as well as to factors, for example, the personal feelings of the independent church leader. In each case there was a point of no return when the founder of the independent church no longer felt he could accept the status quo. There were two government commissions that investigated the independent or "separatist" churches during these years - the South African Native Affairs Commission of 1903-1905 and the 1925 South African Native Affairs Commission which investigated the "Separatist Churches". The testimony of the white government officials and missionaries and the black church leaders has been compared with the findings in the reports. Four case studies are investigated to show how general causes of schism may occur for a number of years until a reason, peculiar to the particular independent church, manifests itself and leads to the formation of an independent church. The case studies are the Ethiopian Church and related independent groups, the independent churches which joined the African Methodist Episcopal Church in 1896 with the Ethiopian Church but later left to form their own churches, for example the Order of Ethiopia, schisms from the Presbyterian Church during the 1890' s and the Independent Methodist Church. / Christian, Spirituality, Church History and Missiology / D.Th (Church History)