South Africa is faced with the challenge of reconciling the memory of the past. The widespread desire to live in peace exists in tension of two extreme possibilities: either to take refuge in amnesia by forgetting the past and moving forward or to remember by making rigid recourse to the past and paralysing the present. These two extreme positions find expression in the collectivity of the community and the nation state. The victim of their tension is the individual in the form of identity crisis as a result of disfigurement. This thesis examines this tension and offers the African marriage covenant as a multi-dimensional model for memory and reconciliation for resolving this tension. Having introduced the thesis in Chapter One, Chapter Two stipulates African hermeneutics of memory and African marriage covenant as its methodology and analytical tool respectively. Chapter Three analyses the different aspects of memory as embodied in the African marriage covenant in terms of meaning and understanding, forms and types and preservation. Similar analysis of identity formation is in Chapter Four. Chapter Five discusses the relationship between memory, truth and healing. Chapter Six postulates memory as the true means for reconciliation. Concluding the thesis, Chapter Seven advances important features and implications of the African marriage covenant for memory and reconciliation in South Africa.

In South Africa, there are different terms used to describe so-called different population groups. The official terms used by the apartheid government were Coloured, Indian, White and Natives or Bantu. Coloureds were subdivided into no less than 5 subgroups. Coloureds were also known pejoratively as Hottentots as opposed to the more acceptable, Khoi-Khoi, and Bushmen as opposed to the Khoi San. The term Coloured was not accepted by the majority who fell into this group. Coloureds in their more positive sense can be seen as Africans of mixed ancestry. The term, Indians, referred to South Africans of Indian descent and the term, Whites, collectively described all Africans of European descent. The terms, Natives or Bantu, referred to indigenous Africans, pejoratively called, 'Kaffirs'. With the advent of the Black Consciousness Movement, there was an attempt to challenge this negative classification of all people who were not white. Black Consciousness redefined all oppressed people who were not white as Black. Coloureds Indians and Natives were thus defined as Black. This use of the word Black was meant to be positive to affirm the oppressed masses in South Africa. It was used as a rejection of the term non-white, which defined oppressed people in terms of whiteness. In response to the events of 1976, the apartheid government moved swiftly to counter this attempt to unify the oppressed community under one umbrella, namely Blackness. In order to sew confusion, as well as to once again gain hegemony over oppressed South Africans, they replaced the term Native or Bantu with Black, and continued to use the terms Coloured, Indian and White to describe the other so-called racial groups. In this thesis I will use the tenns coloured, Indian, African, white and apartheid in lower case out of protest against the apartheid classification system. When they appear in quotations in upper case, they will be written within quotation marks. E.g. 'Coloured' The ten coloured will refer to Africans of mixed ancestry. The tenn indian will refer to Africans of Indian descent The tenns 'Black' 'Native' 'Bantu' when referring to indigenous Africans will be replaced by the tenn african in lower case, except in quotations when they will be written in quotation marks. The tenn black will refer to coloureds, Indians and Africans. The tenn Ecumenical Church will refer to the member 'churches of the South African Council of Churches. This includes what is known as the major English-Speaking Churches, such as the Methodist, Congregational, Presbyterian, Lutheran and Anglican Churches. The Ecumenical Church will often be referred to as the Church for short.

This thesis discusses two African church leaders, the Rev. Zaccheus R. Mahabane and the Rev. Seth Molefi Mokitimi, and the role they played in eliciting change in the Methodist Church of Southern Africa. The thesis observes that social, political and economic factors influenced change in the Methodist Church of Southern Africa (MCSA). The role played by black leaders was important in moving the church out of its past to become a voice for the voiceless. Though Mahabane's and Mokitimi's social locations were different, the causes to which they gave their full measure of devotion were comparable. They both served the church in different ways and at times in similar committees where they strove for the realization of African tradition and customs within the church. They challenged the Church in their own way to consider the African cultures and tradition. The study of both theologians clearly demonstrates that they did in their own way contribute towards the Africanization of the church although they were deeply anchored in a church tradition. Each of them developed a theological ethic towards this end This thesis further argues that both leaders attempted to challenge the church towards indigenization and Africanization, incorporating African values into the life of the church and addressing the question of how these can contribute new facets to the church. Issues such as polygamy, African rites, lobola and circumcision are now on the Methodist agenda. An investigating committee on the question of the impact of African customs on the Church has been instituted. Both Mahabane and Mokitimi played a pertinent role in the recognition of African customs and culture by the Methodist Church, which has happened only since 1960. The emergence of a highly articulate and purposeful contribution from black clergy, the subsequent election of a black President of Conference, the appointment of a Commission on Africanization and the role of the Manyanos all tell of a Methodist Church that strives to be of Africa. The Commission on Africanization has been tasked with defining the concept of Africanization in relation to the function of the church in respect of liturgy and form of worship. Both Mahabane and Mokitimi ensured that the traditional beliefs would find their fullest expression in the church, and thus assured that the MCSA affirmed its African roots. The Obedience Conference of 1981, the most representative assembly in 165 years of the history of the MCSA, was a clear commitment to Africa. The conference affirmed that the MCSA is a Church in Africa, and it is vital that the riches of Africa be appropriated into the church worship, music and liturgies. The institution of the commission on Africanization suggests that the Methodist Church is committed to enforcing Africanization and indigenization in the church. The call for a 'Journry to a Ne:v Land" is another aspect which demonstrates that the Methodist Church is willing and committed to shaping the mindset of its members. This thesis further observes that the Black Methodist Consultation (BMC) and Manyano's in the Methodist Church served as important Africanizing mechanisms in the church. They have never given in to western influences but have striven to maintain their own values. The contribution of the Manyano's in the times of the struggle was essential. The Manyano's were successful in empowering black people in the church, especially women. The role they played was that of shaking off the shackles of colonialism by changing the mindset of the people for the realization of an African identity. Their all-night revival meetings, African style singing, dancing and movement, exposition of the Word by human laity, healing and exorcism, etc are important African experiences that the Manyano's made use of. The thesis further offers a critical analysis on the BMC and argues that it is no longer relevant given its exclusivity in nature. The author proposes an alternative structure or a restructuring of the BMC to become an inclusive structure that will speed up the move towards the Africanization of the church. The thesis further offers a comparative analysis between the leaders under investigation and notes that both leaders espoused an interpretive framework for analyzing the South African situation. They both discussed similar concepts such as reconciliation, the role of the church and social change, and were committed in their own way of the welfare of South Africa. However, they differed in their political agenda. Mahabane appeared more radical than Mokitimi. The thesis notes that Mokitimi's uncritical political praxis is a microcosm of the kind of theology perpetuated by the Methodist Church. The process of indigenization and Africanization has become a common denominator for transformation in the church. This thesis notes that the level at which churches themselves have attempted to grapple with this remains to be answered. It appears that some churches are not concerned about the realization of this transformation. The debate and realization of it is only cantered among theologians of the mainline churches, such as the English-speaking churches. The questions is, is there any impetus to "ring the bells" for Pentecostal theologians and those of other charismatic churches or to what extent are the theological seminaries and Biblical Correspondence Colleges contributing to this? This thesis submits that even though the debate on indigenization and Africanization is dominated by Christian theologians, it should rather not be regarded as a Christian endeavour only. All theologians irrespective of their religion should engage in this realization. To commit oneself to it is to search for a greater unity of the religions practised in Africa. This realization expressed in language, worship etc holds us all together, and to recognize it is to come to terms with Africa, shaking off European dominance This thesis shows that the Methodist Church has committed itself to this debate but, even so, there are those members who remain sceptical of the process. The only remedy is for the Church to transform their attitude. There is a need to conscientize ministers around the process of the indigenization and Africanization of the Church, so that they will help in shaping the mindset of the people. For the realization of this, all Methodists must join in making it happen.

This thesis is an inter-disciplinary approach to the study of Chewa women in the Nkhoma synod of the Church of Central Africa Presbyterian. It is an interpretation, from a women's perspective within the Reformed tradition of their status, roles, and experiences. The introduction provides a detailed explanation of the area of study, African women's perspective of religion and culture, and methodology. I Chapter one aims at examining the context of women in Malawi. This includes the current demography, politics, economy and education as they affect women. The chapter also includes a background history of Chewa people and the church of Central Africa, Presbyterian which provide a base for the understanding of Chewa women in the Nkhoma synod. Chapter two considers the position of Chewa women further by providing a detailed analysis of their position in traditional society. The period under study in this chapter is 1400-1870s. Through the study of the Makewana cult, the chapter aims at showing that Chewa women traditionally had religious leadership roles. This led to a discussion on the concept of God among the Chewa. In studying these traditional roles, the chapter shows both the positive and negative elements in Chewa culture. Chapters one and two then provide a framework for chapters three, four, and five. Chapter three analyzes in detail the issues of Chewa women in religious. leadership and culture under the Dutch Reformed Church Mission and the Nkhoma synod from 1889 to present. It examines church policies on women's participation in church leadership positions and theological education. It also examines how the church has handled cultural issues, especially the women's initiation ceremony, bride wealth, child marriages, polygamy, and widowhood. The concern of this chapter is to show that while Christianity liberated Chewa women from some degrading cultural practices, it also denied women leadership positions. Chapter four takes the issue of women's participation in the church further by examining the Chigwirizano-Women's organization. The aim of this chapter is to explore what the organization means to women, how it runs, and most of all, its relationship with the synod. The chapter establishes that Nkhoma synod women do not only suffer from patriarchy but also from clericalism. Chapter five moves from the historical approach to a sociological one. It is primarily a survey of attitudes of men and women in the synod on the issues raised in chapters three and four. It also aims at finding out if the presence of women in the general synod would make a difference. Chapter six considers the effect on Nkhoma synod women who have participated in continental church women's organizations, especially their aims at raising the consciousness of women and the church with regard to women's issues. Chapter seven provides a summary of the findings. It also raises theological issues on interpreting the Bible from a women's perspective and a new understanding of authority in the church. The chapter concludes by posing a challenge to the synod to develop a theology that takes into account the experiences of women in the church, and enables them to fulfil a creative role within it.

The major thesis of this dissertation is that personal transformation is grounded in community existence and experience. Bonhoeffer's understanding and experience of community provide key insights into this dynamic relationship. The development of his theology, shaped by his experience of struggle and solidarity in Nazi Germany, can also provide valuable resources for the struggle for justice and peace in South Africa, especially at this transitionary period in its history. The first chapter, A Theoretical Perspective: Sociality in Sanctorum Cornmunio and Creation and Fall, attempts to establish the theoretical underpinnings and centrality of Bonhoeffer's notion of 'sociality' which, it is argued, remains at the heart of his writings and praxis to the end of his life. It is in the concept of sociality that the influence of community on personal transformation is grounded. The second chapter, Reflections on Life in Community: Discipleship and Community in The Cost of Discipleship and Life Together, examines key issues at the heart of Bonhoeffer' s struggle for justice based in the concrete experience of intentional community life at the Finkenwalde seminary. In the context of the Church Struggle (Kirchenkampf) the community of faith was integral to helping pastors be obedient disciples in the midst of tremendous political struggles with an evil regime. The third chapter, A Vision - The Church for Others: Suffering, Metanoia and Responsibility in Ethics and Letters and Papers from Prison, explores the implications of personal transformation for a life of responsible discipleship. There is continuity in Bonhoeffer's thinking about personal transformation and community, but his context had changed during this period resulting in more emphasis on involvement in 'the world' and taking responsibility for changing the world.

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