Includes bibliography. / This study is a contribution to the New Testament hermeneutics. It is a reinterpretation of the Parable of the "Ten Maidens" from an African Womanist Perspective consonant with an Epideictic Rhetoric approach. Through this perspective the social position of women in parables based on an androcentric world is explored. However, this position is challenged by a womanist perspective. Because it is challenged, the process of conscientization has begun and the struggle for the lack of self-worth follows. With African womanist epideictic perspective the intended effect is to respond to the needs of particular individuals or communities, and to persuade the readers to bring about a change of attitude and behaviour in their situation. This thesis opens with an exploration of the socio-historical experience of women revealed in literature of the first century Greco-Roman world; the Jewish world as well as ancient African world. A search in the literature betrays that women's experiences from different societies are generally based on a patriarchal ideology - that of women's supposed position in society. Women's view of the world was therefore along these patriarchal standards. An African womanist epideictic approach, therefore is employed as a liberative tool in dealing with this problem. The second chapter presents women's portrayal in parables, especially those found in African literature and in the synoptic gospels. Luke, in particular, deals with women in parables very positively bringing up the whole question of relationality, that is, practising good relations with one another. This is explored further in the concluding section. In African parables there are two sets of women behaviour. Firstly, there are those who are very much inclined with the socialization of the obedience and loyalty to males in an African cultural tradition. Secondly, there are also those who try to pull out of the patriarchal normative instructions. The behaviour of these two sets is similar to the behaviour of women found in Matthean parables. These behavioural tendencies become so significant for an African womanist that the "Parable of the Ten Maidens" in Matthew is further explored in chapter three. The concluding chapter includes an overview of the thesis and a discussion of the ethical considerations raised when one reads the parables, especially of the "Ten Maidens" from an African womanist epideictic perspective.

Bibliography: leaves 124-133. / This thesis, Intrinsic Patterns in the History of Religious Change from early Hindu Traditions to contemporary Mahayana Buddhism: an Application of Cumpsty's Theory of Religion, is an application of a comprehensive theory of religion to a broad sweep of religious history and diversity. It follows development from the Indian sub-continent to Japan, and to the West. It covers the period from about 500BCE to the present. As such, it assumes in the reader some background in theory of religion, and John Cumpsty's theory in particular, as well as some knowledge of the history and traditions of Hinduism and Buddhism. The first chapter deals with conceptual issues through a characterisation of early Hinduism, a description Cumpsty's three ideal-types, and a discussion of the relationship between moksa and dharma. Chapter two provides historical grounding to the thesis by providing empirical evidence for the arguments made in chapter one about the "bridging-out" to the Withdrawal paradigm. It studies four orthodox responses to the paradigm, that is, the brahmanical synthesis, Saivism, the Gita, and Sankara. The third chapter offers an analysis of early Buddhism, the development of Theravada and its academic characterisation, as an example of "allocation" as a bridging and change mechanism. Chapter four offers an analysis ·of the Mahayana in China and Japan. It gives reasons for its missionary success, and provides three examples of bridging symbols common to all Mahayana - the Trikaya, skillful means, and the Bodhisattva ideal. The fifth chapter discusses developments in the Mahayana. Three modes of creating correspondence between Samsara and Nirvana are described: Madhyamika, Ch'an (Zen), and Yogacara. It also deals with developments in the Pure Land and the move into the Secular World Affirming paradigm. The final chapter deals with the modem period and draws together the argument of the thesis. "Socially engaged Buddhism" as a modem phenomenon in Therevada is described, and Mahayana is examined for similar moves, and an explanation is given. The chapter then goes on to describe religious transference back to the West, and explains their success. The thesis concludes with an assessment of the fruitfulness of the application of Cumpsty's theory of religion. In terms of methodology the thesis is an application of a theory of religion to a broad sweep of religious history in the Indian sub-continent and eastwards, as well as the West. The thesis highlights situations of change in both worldview and practice, and subjects them to analysis in terms of the theory. The result is an extension of that part of the theory that is most involved in the analysis of the religious traditions concerned. In order to do this a wide range of phenomenological and sociological material has been used.

Bibliography: leaves 166-174. / The commission to do post-graduate studies in Congregational Church history came from the Assembly of the United Congregational Church of Southern Africa since the Church was in need of a church historian. The title and contents for this dissertation thus had to be a result of research done in the history of the UCCSA. The questions which came to mind when we chose the topic and which we are attempting to answer, are: How did the UCCSA come into being? What was the ethos of the UCCSA during the first twenty-five years of its existence? What role did Joseph Wing, the first general secretary play in the formation and ethos of the UCCSA? and What can be learnt from the history of the first twenty-five years of the UCCSA? Chapter 1 deals with th e formation of the UCCSA in 1967, but traces the history of Congregationalism back to its roots in England during the Reformation. The latter was necessary to show the links between early Congregationalism and the UCCSA which were very influential in the formation of the UCCSA and the shaping of its ethos during the period under review. Research on early Congregationalism, the LMS and ABM was done from secondary source material, but CUSA was also researched from primary sources, notably year books containing the minutes and reports of assemblies. Chapter 2, researched entirely from primary source material, deals with the ethos of the Church up to 1992. The habitual character of the UCCSA would most clearly be revealed in the decisions taken by its courts and the efforts made to implement such decisions. The intention in this chapter was to let the assembly minutes and reports speak with a minimum of critical comment, since this would be done more fully in the final chapter of the dissertation. The approach, then, was to document the historical events without too much interpretation and evaluative comment. The events are documented in a thematic way, rather than chronologically, since the former method is more suited to the purpose of the thesis. In Chapter 3 we look more closely at the role played by Joseph Wing, the first general secretary of the UCCSA in the formation of the Church and the shaping of its ethos. From documents studied it became apparent that he had played a very significant (if not the most significant) role in the uniting of the Church and the shaping of its ethos during the period under review. Most of the research for this chapter was done from primary source material located at the Kuruman Moffatt Mission where Wing spent the last days of his life. These documents included personal letters, sermons and talks, some of which were handwritten. The material is presented in such a way as to show the motivating forces behind Wing's strong belief and active involvement in church unity and social justice issues, the two issues which dominated the ethos of the UCCSA during the period under review. A critical evaluation of the formation and ethos of the UCCSA is done in Chapter 4. The formation is looked at from the decision of the uniting bodies to become a Church rather than a union of churches and how that decision influenced the ethos and witness of the UCCSA during the first twenty-five years. Though it is not specifically mentioned, an attempt has been made to also show the influence of early Congregationalism in the formation and ethos of the UCCSA, thus trying to link the first and fi n al chapters of the dissertation. The role played by Joseph Wing is also evaluated.

Bibliography: leaves 114-119. / This study defends the thesis that the strong religious attitude of farm workers is a result of the socio-economic conditions and cultural traditions this specific workers' group faces. Furthermore, experiences of religion and the church as institution are regarded as a reflection of the level of awareness and consciousness. The thesis examines methodically the socio-economic and religious context of farm workers from different farms in the Wellington and Robertson district of the Western Cape. Qualitative and quantitative data was collected by conducting interviews. The questionnaire comprised of closed and open-ended questions. The broader field of religion and society and theories on work have been considered. The analytical aim of the research project is to show how experiences of work influence farm workers' way of perceiving socio-economic conditions and expressing religious feeling. In addition, this thesis provides an insight into farm workers' view of churches.

Bibliography: pages 135-138. / Using certain insights of F.W. Marquardt's seminal, if controversial thesis, 'Theoloqie und Sozialismus: Das Bespiel Karl Barth's', as a point of departure, this thesis is an analysis of the nature and theological basis of Karl Barth's socialism. A comprehensive study of Barth's writings is conducted in relation to four areas, in an attempt to derive a more precise understanding of the nature of Barth's socialist commitment, and the manner in which Barth grounds this in his theology. The continuity and changes in both of these areas of Barth's thought are analysed, showing the parallel development of his theology and his socialist commitment. More significantly, the fundamental continuities underlying all these changes are identified, and it is argued that these continuities verify the general thesis that in Barth's theology there is a consistent attempt to ground adequately a socialist praxis that neither secularises the gospel, nor divinises the human struggle for freedom. There is thus a dialectical relationship between his theology and his socialist praxis, each influences the other, but neither can be reduced to the other. Barth's theology arises in a context of socialist praxis, as a means of grounding and explicating that praxis in a theological base. It is therefore influenced by this socialist praxis, but it can never be reduced to it. It has another source which is God and God's Word, from which it derives its centre and its power, and although God and humans are held together inseparably in the incarnate Word, Jesus, they cannot be confused or form a God-human hybrid.

Bibliography: pages 71-74. / This thesis explores the argument that Nietzsche's aim in his book The Anti-Christ is to reveal what he regards as the truth about Christianity, and that he uses detailed comparisons to prove this. Many forms of comparison are used by Nietzsche in The Anti-Christ. One is the comparison between Christianity and other religions such as Hinduism, Buddhism, Judaism, and Islam. Another is the comparison between different forms or even levels of Christianity. And yet another is the comparison between Christianity, science, and Buddhism, based on their degree of contact with reality. As these comparisons are traced in this thesis, a number of contradictions are encountered, and it would appear that these are due to Nietzsche's attempt to address two groups of readers - Christian readers, and those readers who are prepared for Nietzsche's radical philosophy. The contradictions arise when Nietzsche tries to please both groups of readers, to be both blunt and sophisticated at the same time. Nonetheless the tension created in attempting to address both these groups makes The Anti- Christ compelling reading, an effect Nietzsche hoped he would achieve.

Includes bibliographical references. / In the contemporary Salafi/Puritan discourse, the traditional Muslim practice of celebrating the Prophet's birthday (mawlid) is consistently termed as 'bid'ah,' i.e. an innovation. In the Puritan discourse, all 'innovation' is considered reprehensible. In the first half of this study, I attempt to prove the inherent error and contradiction in the Puritan approach to the issue of innovation in Islam. I argue that the Puritan understanding of what constitutes bid 'ah and the conditions for its acceptability and rejection, is flawed, both from a textual and a logical point of view, and is in fact contrary to the way of the Prophet himself and his Companions (the salaf); thus belying their claims to 'Puritanism,' and 'Salafism.' Puritans base their discourse on certain hadith such as, "Every bid 'ah is misguidance," and "Whoever innovates in this matter of ours that which is not of it, it is to be rejected," as well as certain statements by the sahabah, and the works of al-Shatibi. In this work, I critically analyze these hadith and statements from a fresh point of view, substantiating my points with an abundance of essential scriptural evidences and historical data, which Puritans have long ignored or evaded. I also discuss other relevant issues such as the concepts of tark and the 'good bid'ah' in considerable detail. Traditionally, the jurists of Islam have termed 'beneficial' practices that appeared after the era of the Prophet as either 'bid'ah hasanah' (good innovation) or 'sunnah hasanah' (good practice/tradition), the latter being the position of those scholars whom the Puritans claim to be inspired by. My point is that the difference is only semantical and not really conceptual, as both schools agree on the acceptance of a certain amount of 'good' innovations in Islam, albeit with different terminologies. In the second half of the paper, I use the contentious issue of the mawlid as my case-study of the practical implementation of the conflicting approaches towards bid'ah. After studying the origins and development of the maw lid, as well as looking at some of the early discussions and arguments around it, I conclude that the mawlid, if proven to be based upon sound Islamic principles and evidences, cannot then be considered a reprehensible bid'ah, as Puritans, based upon a questionable logic, consider it to be. In the contemporary Salafil/Puritan discourse, the traditional Muslim practice of celebrating the Prophet's birthday (mawlid) is consistently termed as 'bid'ah,' i.e. an innovation. In the Puritan discourse, all 'innovation' is considered reprehensible. In the first half of this study, I attempt to prove the inherent error and contradiction in the Puritan approach to the issue of innovation in Islam. I argue that the Puritan understanding of what constitutes bid 'ah and the conditions for its acceptability and rejection, is flawed, both from a textual and a logical point of view, and is in fact contrary to the way of the Prophet himself and his Companions (the salaf); thus belying their claims to 'Puritanism,' and 'Salafism.' Puritans base their discourse on certain hadith such as, "Every bid 'ah is misguidance," and "Whoever innovates in this matter of ours that which is not of it, it is to be rejected," as well as certain statements by the sahabah, and the works of al-Shatibi. In this work, I critically analyze these hadith and statements from a fresh point of view, substantiating my points with an abundance of essential scriptural evidences and historical data, which Puritans have long ignored or evaded. I also discuss other relevant issues such as the concepts of tark and the 'good bid'ah' in considerable detail. Traditionally, the jurists of Islam have termed 'beneficial' practices that appeared after the era of the Prophet as either 'bid'ah hasanah' (good innovation) or 'sunnah hasanah' (good practice/tradition), the latter being the position of those scholars whom the Puritans claim to be inspired by. My point is that the difference is only semantical and not really conceptual, as both schools agree on the acceptance of a certain amount of 'good' innovations in Islam, albeit with different terminologies. In the second half of the paper, I use the contentious issue of the mawlid as my case-study of the practical implementation of the conflicting approaches towards bid'ah. After studying the origins and development of the maw lid, as well as looking at some of the early discussions and arguments around it, I conclude that the mawlid, if proven to be based upon sound Islamic principles and evidences, cannot then be considered a reprehensible bid'ah, as Puritans, based upon a questionable logic, consider it to be.

Bibliography: leaves 155-158. / A study of change during the period of the Judges, including: (a) Biblical historiography and method; (b) An analysis of the Biblical text itself. This is a detailed study of tensions involved in the Israelite change from Confederacy to Monarchy as reflected in the Biblical text. The texts used are the Booksof Judges and I Samuel (1-12). The study is divided into two parts, Part A looks at the methodologies and perspectives of various 20th century Biblical scholars - for example the sociological perspective of Weber and Gottwald, the religious/historical perspective of Bright and Kaufmann, the literary perspective of Polzin and the close reading approach of ESlinger.

This study investigates how marriage norms are negotiated and constructed in the context of Muslim-interfaith marriage amongst those from primarily working class communities in Cape Town. It also explores the religious identity of individuals and its effect on the marriage. Interfaith marriage has become increasingly prevalent amongst Muslims in South Africa. Moreover, while it is often assumed that Muslims in whatever context follow Islamic law in their everyday lives, social practice often takes precedence. Interfaith marriage as generally "atypical" marriage amongst Muslims provides a particularly informative lens with which to examine Muslim marriage. The findings of this research suggest that interfaith couples construct marriage norms through a balance of religious and social expectations, including their own, rather than a strict following of religious law.

Bibliography: leaves 85-86. / Talk about church unity evokes differing responses, with people responding both positively and negatively. These responses stem from memories of the past, realities of the present, and expectations of the future. Many believe that history is opening a door to a new ecclesiastical era. A door of opportunity, an opportunity to address the divisions that exist within the Church of Jesus Christ. But are churches prepared to forget their divided past, strive to find new expressions of fellowship, of witness, of communion with one another as the new South Africa promises to open the political door a little wider? In the attempt to wrestle with the unity negotiations between the Bantu Presbyterian Church (renamed Reformed Presbyterian Church of South Africa in 1979) and the Presbyterian Church of Southern Africa, this paper will look at opportunities that were missed. South AfriG.an history, bitter as it has been, provided the churches with possibilities to work towards unity. But these were not grasped. The Bantu Presbyterian Church and the Presbyterian Church of Southern Africa confess the same faith with no doctrinal differences. One would have hoped that it would have been less problematic to bring them together than two denominations from different confessional backgrounds. But the history of colonisation and of African resistance to it has largely shaped attitudes against proposals for a united church. European missionaries were seen by many Africans as identical with the colonial powers, and the gospel was regarded as a weapon to disarm them. In a brief historical discussion of missionary expansion I will trace the origins of the two churches, the Bantu Presbyterian Church with a history of African control, and, in fact a near total absence of whites, and the Presbyterian Church of Southern Africa which has always been white dominated. This will highlight the historical reasons that led to conservative attitudes grounded in racial prejudice, the main stumbling block for organic unity. Anyone who is aware of the level of race relations in South Africa since 1 948 cannot avoid asking questions on how the two churches even came to dream of such a union between white and African Christians. In this thesis it will be argued that the ecumenical movement and the World Council of Churches contributed much to challenging these two churches to talk about unity. Through their participation in conferences and programmes of the ecumenical movement, problems resulting from a divided witness became more glaring. The need to address these problems became an urgent matter. The clear witness of the World Council of Churches, its uncompromising challenge to social, economic, and political structures of injustice shaped the agenda for the General Assemblies of both the Bantu Presbyterian Church and the Presbyterian Church of Southern Africa.