This dissertation examines church growth in urban poverty zones and develops a grounded theory to explain the data. Urban poverty zones are impoverished census tracts located in cities of 500,000 or more, and the term is synonymous with the term inner city as defined by the Initiative for a Competitive Inner City. Chapter 1 details the educational and theological concerns that drive the research and gives a brief overview of the research design. Chapter 2 reviews the precedent literature from the fields of church growth, and urban ministry. This chapter also contains a theological section, which covers a theology of the city and a theology of the poor. It also contains a section which discusses the definition of urban poverty zone and inner city. Chapter 3 reports the methodology used to explore church growth in urban poverty zones. Since very little existed in this field, the grounded theory method was used, and the procedures are explained in this chapter. Chapter 4 relates the findings of the research including the data's interaction with predetermined categories and the development of new categories and subcategories of data. Chapter 4 also includes story lines for each category, and a story line for the main category of community restoration. This story line encompasses the grounded theory. Chapter 5 presents the conclusions of the research including key insights, the grounded theory, implications related to church growth research and urban ministry research, applications for practice in urban poverty zones, and suggestions for further research.

Only twenty years ago it was widely assumed that religion had lost its previous place in western culture and that this pattern would spread throughout the world. Since then religion has become a renewed force, recognized as an important factor in the modern world in all aspects of life, cultural, economic and political. This is true not only of the Third World, but in Europe - East and West - and in North America. It is no longer a surprise to find a religious factor at work in areas of political tension. In South Africa, the researcher has determined that Christianity is not totally involved in the fundamental human needs of community. This is an urgent matter to address. As churches committed to social and economic justice we cannot stand by and observe. We need to fund answers to a number of important questions: What does poverty really means? What are its causes and its consequences to South African community. As churches we also have deeper roots in the struggle for justice and democracy in South Africa. What is the impact of poverty, if any, on democracy and human rights in our society? This research about such matters comes for the most part from three types of sources. The first is the newspaper which understandably tend to concentrate on newsworthy events, without taking the time to deal with the underlying issues of which they are but symptoms. The second source comprises studies by theologians and social scientists who often adopt a functionalist and reductionist view of the faith and beliefs which motivate those directly involved in such situations. Finally, there are the statements and writings of those committed to the religious or ideological movements themselves. The poor are the ones who suffer injustice through exploitation, oppression and bondage. The reality is that Christianity do not exist unaffected by social change which is taking place in our time. The winds of change are blowing at gale force in South Africa and we live in the midst of this change, we are affected by it and we are mutually responsible for it. Also, due to the fact that Christianity is placed in the larger human society, it is inevitable that it will be engaged in the problems affecting human society such as poverty, HIV/AIDS. As religious stewards we share responsibility for the co-existence of all humankind because God does not want to abandon the earth and its inhabitants to evil. It is Faith that commits churches and their members to be loyal to God, who through Jesus, has entered our human spirit as a human being. Through Jesus' death and resurrection we have overcome our captivity; and through the Spirit God is involved in the situation of people. Being committed to this faith churches cannot live in isolation from society. Churches need to be aware that they and their members encounter the living Christ with and among the discarbed people. These people are excluded from the material and spiritual resources they require for sustaining their lives. People's material living conditions impact on their spiritual life. Churches cannot exist in isolation from the society in which we live. Neither can churches ignore the plight under which people live. For religious tradition, it is our intention that an accurate and sensitive account of Christianity should be informed by an objective and sophisticated application of perspectives from the social sciences. Theologies of liberation, struggle and protest have made a major contribution to today's theological debate. They have had considerable impact in Latin America and many other parts of the Third World, and are by no means examples of armchair theology. But there comes a time when Christian theology must address a rather different agenda, not neglecting the concern of the poor in the biblical way as Jesus did. / Thesis (M.A)-University of Durban-Westville, 2004.

Assignment (MDiv)--University Stellenbosch, 2006. / ENGLISH ABSTRACT: The researcher makes a study of poverty in the Stellenbosch area and the reaction of the Dutch Reformed Church (DRC) towards this problem. He is convinced that even though the aid given to the poor is a common practice in church it is usually just relief orientated, and not focused on long-term community development. To evaluate the church's response to poverty the Bible's standard should be studied. That is why chapter 2 will study the Old and New Testament and the biblical reactions on poverty. In chapter 3 the profile of the Stellenbosch area will be laid out with the focus on the Cloetesville and Kayamandi area and their needs. Chapter 4 will study the general Synod's national response to poverty, with a later focus on the workings of BADISA in the western cape and then the DRC motherchurch of Stellenbosch as a case study on how they react to the problem of poverty in their area. The researcher will then close the argument with a evaluation of this response and a summary of what has been said. / AFRIKAANSE OPSOMMING: Die navorser doen ondersoek oor die armoede in die Stellenbosch area en die Nederduits Gereformeerde Kerk (NGK) se reaksie daarop. Hy is van oortuiging dat alhoewel die hulpverlening aan die armes algemeen is in die kerk, dit gewoonlik armoedeverligting is en nie gemeenskapsontwikkeling wat langtermyn effekte het nie. Om die kerk se response te evauleer op armoede word dit gemeet aan die standaard van die Bybel. Daarom word daar in hoofstuk 2 die Ou en Nuwe Testament bestudeer en die bybelse reaksies op armoede. In hoofstuk 3 word die Stellenbosch area se profiel uiteengelê met die fokus op Cloetesville en Kayamandi en hulle behoeftes. In hoofstuk 4 word die Algemene Sinode van die NGK se nationale reaksie op armoede bestudeer, met ‘n latere fokus op eerste BADISA se werksaamhede in die Wes-kaap en dan NGKerk moedergemeente Stellenbosch as ‘n gevalle studie oor hoe hulle armoede in hulle omgewing benader. Die navorser sluit dan af met ‘n evaluering van hierdie response en die algehele samevatting.

This paper argues that an adequate definition of poverty is necessary for the church if it is to make a positive contribution to poverty alleviation. The definitions of Amartya Sen, Klaus Nurnberger and Bryant Myers are examined in the light of the Biblical witness of the Old and New Testaments. Building on the definition of Myers, the essay then explores some possible strategies for the church in poverty alleviation such as building healthy relationships, using the pulpit, and affirming the poor as agents of their own transformation. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2002.

Abstract available in pdf file.

Please read the abstract in the section, 00front, of this document / Thesis (PhD (Systematic Theology))--University of Pretoria, 2008. / Dogmatics and Christian Ethics / unrestricted

The concept of "the people" has become a key concept within the work of several Latin American theologians, Korean Minjung theologians and South African theologians. When liberation theologians use the concept of "the people" in their literature they do so with a lack of clarity, to the extent that the exact meaning of the term is obscure. In their usage of the concept "the people" liberation theologians come up with differing and at times contradictory meanings, particularly as regards the concrete and symbolic meanings of the concept. This thesis sets out to investigate the use of the concept "the people" by liberation theologians by consulting a selection from Latin American theology, Korean Minjung theology, South African liberation theology and Marxism, to detect its influence on the use of this notion. A general overview of the thesis indicates the following. The first chapter provides a detailed analysis of the concept of "the people" in the work of different liberation theologians. Chapter two considers "the people" in relation to poverty and oppression. The third chapter deals with "the people" as subjects of history. In the fourth chapter "the people" as a concept is developed in relation to belief within the Christian church. The final chapter is an evaluation. The thesis reveals that the following characteristics are central to "the people", they are poor and oppressed but are also inclusive of all those persons who identify and actively support the struggle against poverty and oppression. "The people" are subjects of their own history, finally they are Christian believers.

Thesis (MTh)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: The purpose of this research was to identify the role of the Christian children’s worker in the spiritual nurturing of children living in the context of poverty. The nurturing of about twelve million poverty-stricken children in South Africa is an overwhelming task. This is especially true when these Christian children’s workers are an unrecognised force and unsure what such nurturing entails. Unintentionally children could be harmed by hurtful actions. This research is placed within the field of Practical Theology and has been undertaken from a Christian spiritual perspective. The thesis is designed as a literature study and utilised Bronfenbrenner’s ecological systems approach as a lens in the research. It considered the effects of poverty on children and investigated children’s spiritual development in a context of poverty. An exploration of childhood poverty revealed that poverty is by nature complex, multidimensional and never stands on its own. Children’s lives are entangled within the web of poverty affecting all their life contexts. The invisible “violence” of poverty shapes all areas of children’s lives, leaving scars on their physical, cognitive, educational, emotional, behavioural, social and spiritual development which is carried throughout life. An investigation of children’s spiritual development revealed a renewed interest in children’s spirituality from different perspectives, which resulted in different emphases. Children’s spirituality, like a diamond which has multiple dimensions, includes relational consciousness, awareness-, mystery- and value-sensing, and concerns the wellness of the whole-person. Christian children’s spirituality, in addition, emphasises a conscious relationship with God in Jesus Christ through the Holy Spirit. Context, contextual learning and care for the whole child, which is based on a Christian premise, are essential aspects in the process of a child’s spiritual journey. The role of the Christian children’s worker is to ensure that spiritual nurture embraces all aspects of the lives of poverty-stricken children Practical theological reflections revealed that the perceptions of the Christian children’s worker can influence the effectiveness of ministry. Dangers of having a god complex, dualistic views, compartmentalising ministry and a flawed anthropology of children result in ineffective ministry. In contrast, even though poverty affects all relationships, God is already present with the poor, and the face of God can be found in each child. This requires treating them with dignity and guiding them in restored relationships. The principal conclusion was that the Christian children’s worker can play an important role in the spiritual nurturing of poverty-stricken children. The role includes providing a context of regular relationships with a high level of warmth, support and loving care and offering a Christ-centred Christian children’s ministry where children become aware of God’s presence in their lives. The challenge of conflicting tensions, such as financing resources, meaningful relationships with larger groups and ministry to non-Christian children, will remain. Further research is needed on the interplay between spiritual development and childhood poverty and how to explore God’s presence in larger groups among South Africa’s poor children. / AFRIKAANSE OPSOMMING: Die doel van hierdie navorsing was om die Christelike kinderwerker se rol in die geestelike versorging van kinders in ‘n konteks van armoede te bepaal. Die geestelike versorging van die sowat 12 miljoen kinders in Suid-Afrika vasgevang in armoede is ʼn ontsaglike taak, veral in kontekste waar Christelike kinderwerkers nie juis veel erkenning ontvang nie en boonop onseker is van wat geestelike versorging in hierdie konteks behels. As gevolg hiervan kan ondeurdagte optrede kinders onopsetlik skade aandoen. Hierdie navorsing word vanuit ‘n Praktiese Teologiese- en ʼn Christelike-geestelike hoek gedoen. Die tesis is ontwerp as ʼn literatuurstudie, en gebruik Bronfenbrenner se ekologiesesisteembenadering as analitiese lens. Die navorsing handel oor die uitwerking van armoede op kinders, en ondersoek veral kinders se geestelike ontwikkeling in ‘n konteks van armoede. ʼn Verkenning van kinderarmoede bring aan die lig dat armoede van nature kompleks en multidimensioneel is en nooit alleen staan nie. Kinderlewens is verstrik in die web van armoede, wat ál hulle lewenskontekste raak. Die onsigbare ‘geweld’ van armoede het ʼn uitwerking op alle gebiede van kinders se lewens, en laat letsels op kinders se fisiese, kognitiewe, opvoedkundige, emosionele, gedrags-, sosiale en geestelike ontwikkeling wat hulle lewenslank met hulle saamdra. ʼn Ondersoek na kinders se geestelike ontwikkeling dui op hernude belangstelling in dié onderwerp uit verskillende perspektiewe, wat natuurlik ook verskillende aspekte beklemtoon. Soos ʼn diamant met sy veelvuldige dimensies, sluit kindergeestelikheid ʼn relasionele bewussyn sowel as ʼn bewustheids-, misterie- en waardebesef in, en handel oor die welstand van die persoon in sy geheel. Christelike kindergeestelikheid plaas voorts die klem op ʼn bewuste verhouding met God in Jesus Christus deur die Heilige Gees. Konteks, kontekstuele leer, en versorging van die kind in sy geheel – alles gegrond op Christelike beginsels – is noodsaaklike komponente van ʼn kind se geestelike reis. Die rol van die Christelike kinderwerker is om te verseker dat geestelike versorging alle aspekte van die lewens van armoedige kinders omsluit. Praktiese Teologiese refleksie toon dat die opvattings van die Christelike kinderwerker die doeltreffendheid van bediening kan beïnvloed. Die gevare van ʼn godkompleks, dualistiese sienings, die kompartementalisering van die bediening, en ʼn gebrekkige antropologie van kinders lei tot ondoeltreffende bediening. Desondanks, selfs al beïnvloed armoede alle verhoudings, is God alreeds by die armes teenwoordig, en waar kinders is, is Hy in hulle sigbaar. Daarom moet hulle met waardigheid behandel en tot herstelde verhoudings begelei word. Die hoofgevolgtrekking is dat die Christelike kinderwerker ʼn belangrike rol in die geestelike versorging van armoedige kinders kan speel. Dié rol sluit in die voorsiening van ʼn omgewing van bestendige verhoudings met baie warmte, steun en liefderike sorg, en die bied van ʼn Christusgerigte Christelike kinderbediening waardeur kinders bewus word van God se teenwoordigheid in hul lewens. Tog duur die uitdaging van botsende spanninge, soos hulpbronfinansiering, sinvolle verhoudings met groot groepe, en bediening aan nie- Christenkinders, voort. Verdere navorsing is nodig oor die wisselwerking tussen kinders se geestelike ontwikkeling en kinderarmoede, en hoe om groot groepe uit Suid-Afrika se arm kinders God se teenwoordigheid te laat beleef.

This research proposes a Nigerian indigenous oikotheology to assist the Church of Nigeria (Anglican Communion) better meet the challenges of the “double earth crisis” of poverty and environmental degradation. The thesis begins by arguing that the crisis of poverty and the crisis of ecology are inextricably linked. It does this by examining the situation globally, in Africa and in Nigeria. It argues that for the church to be able to articulate the needed theological paradigm in response to the “double earth crisis”, it is important that it is adequately informed and equipped with environmental knowledge as well as the dynamics of the global capitalist system and its hegemonic influences. This understanding is imperative because these affect the environment and poverty nexus. The thesis then examines the response of the Anglican Church to the environment and poverty by situating this within the wider biblical, Christian and ecumenical history, and the history of the Anglican Church itself. It then looks at the Anglican Church in Nigeria by investigating the engagement of the three Anglican Dioceses in Anambra State (Nigeria) in environment and poverty issues. It also investigates the understanding of the diocesan clergy on these issues. Findings from the research field work indicate that a majority of the clergy exhibited an appreciable level of environmental awareness contrary to the hypothesis of the study. However, this knowledge is a “paper knowledge” because of its heavy reliance on the ‘traditional’ view of understanding of the environment. Thus it creates a huge gap between theoretical knowledge and practical commitment on the part of the dioceses. Collective will and practical commitment which are vital for the church’s engagement in poverty and environment issues are therefore lacking, and this leads to the church’s difficulty in significantly living up to its environmental responsibility in practical ways. In responding to the identified gap, the thesis examines ‘four generations’ of ecological motifs in theology, namely, dominion, stewardship, eco-theology and oikotheology. Oikotheology is an attempt to strengthen the weaknesses in the Christian ecological thoughts (from dominion to ecotheology) and hence provide an eco-theological framework that will engender commitment and action. However, because of the challenges with which Oikotheology grapples (strong eschatological influences and inaccessibility to African culture), it could not achieve this aim in the Nigerian setting. In a continued search for an eco-theological framework that is more African, the study articulates the synthesis of Oikotheology and African indigenous ecological ethics (a fifth generation) as a theological framework which would uniquely appeal to African Christianity in its attempt to collaborate with other disciplines in addressing the challenges of the environment and poverty in Africa and the world. Key to this synthesis is an examination of Nigerian Igbo proverbs-the egbe belu precautionary principle and onye aghana nwa nne ya in particular, and the African cosmology in general. This synthesis, considered in our opinion as Africa’s gift to humanity and Christendom, will no doubt significantly contribute to the global discussion on the current double earth crisis of environment and poverty. The thesis concludes with a series of practical suggestions including among others the formation of a National Commission on the environment by the Church of Nigeria (Anglican Communion) as a way of fostering environmental education. / Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2009.

No abstract available. / Dissertation (MA (Theology))--University of Pretoria, 2007. / Practical Theology / unrestricted