Faith-based development initiatives often experience difficulties with efficiency and sustainability. While there are a number of reasons for this, one of the more common reasons is poor management. This study therefore presents a contemporary approach to management, the Management Process Approach, and discusses its relevance for faith-based development work. Because Christians sometimes resist the idea of applying management principles and practices, some of the reasons often given in resistance are addressed. It is acknowledged, however, that secular theory cannot be applied unquestioningly. The extent to which this theory allows for the actualisation of the Christian principles of love, justice, stewardship, humility and dignity is suggested as a useful measure by which the appropriateness of management theory for faith-based development initiatives can be determined. This study investigates four real faith-based development initiatives in relation to the four processes in the Management Process Approach. These processes are planning, organising, leading and controlling. In addition, a fifth process, financing, is included, since this is such a vital and often problematic issue in development work in general that it requires special attention. No empirical data is presented since no hypothesis is being tested. Rather, this study introduces and illustrates the possibility of using management theory to increase the effectiveness of faith-based development initiatives. However, some general suggestions and recommendations, drawn from the theory and case studies, are presented in the final chapter. The ultimate conclusion states that while management theory certainly does have much to teach managers of faith-based development initiatives, a Christian manager should never become so concerned about following the rules set out in management textbooks that he neglects the God whom he serves, and thus fails to uphold Christian principles in his daily interactions with people. / Thesis (M.A.)-University of Natal, Pietermaritzburg, 2001.

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.

The Gumuz society in Ethiopia has been neglected and almost forgotten by the previous rulers of Ethiopia. It is not surprising therefore to see that the majority of the population of Ethiopia have no knowledge about the Gumuz society. This society was not exposed to education until the arrival of the missionaries at the end of 1950's. When Christianity was introduced, the Church did not do enough in helping Christians to distinguish between the Gumuz traditional and the Christian marriage practices, the former which denies some male members of the community the possibility of getting married. Marriage is contracted by exchanging girls. Thus, unless a man has a sister to exchange he is not going to get married. There is an assumption that a man may get a girl from one of his extended families, but that is not always possible. He may or may not get a girl. Therefore the man will end up without getting married. The introduction of Christianity made it possible for every member of the Gumuz people to get married by allowing them to marry from the neighbouring tribes. However, it introduced another side effect. Christians were not able to differentiate between the Gumuz traditional and Christian marriage practices. This dissertation studies the traditional and the Christian marriage practices of the Gumuz society and of the Ethiopian Evangelical Church Mekane Yesus (the EECMY). According to the Gumuz society, marriage is believed to be (Okka) God given. To get married is to obey okka, to accept what God has given, and to have as many children as possible in order to increase the population of the Gumuz tribe. Failure to get married is a crime against traditional beliefs and practices. Furthermore, this dissertation provides the way the Gumuz society understands divorce. Among the Gumuz society divorce does not concern only one family. Both family members and extended families are affected. Since marriage is performed as indicated earlier on by exchanging girls, if a person divorces his wife he has to expect that his sister will divorce her husband which will disturb the whole extended family relationships. Realizing the risk, every married persons in the Gumuz society is conscious about divorce. This attitude brings the rate of divorce to a low level. This dissertation sees the need for counselling and appeals for a therapeutic approach by putting emphasis on contextual family therapy, a therapeutic process which is constructed with maximal concern for its relevance to the cultural context in which it occurs. For example, the problems related to exchanging girls, marriage between the Gumuz and the neighbouring tribes, the issue of divorce, and so forth, are not problems which can be discussed only with individuals or a family member, it needs the inclusion of extended families as well as multigenerational processes. This therapeutic process is capable of providing a contextual approach by looking at the system of the family. I recommend the therapists to have a grounding in the general principle of family life and to get familiar with the way families operate as a social system. The dissertation hopes to create awareness among therapists with basic theories of family systems which enable them to get knowledge of a causes for dysfunctional behaviour within the families, and to equip them with therapeutic skill. This is paramount. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 1996.

Mysticism is a broad concept in a diversity of traditions. Our study focuses on Christian mysticism in the Catholic Church tradition). This concept is shortly a special relationship with God that translates into observable behaviours that impact on the other people. Mysticism itself is for everyone regardless of their perceived spiritual connectedness with God. In other words everyone can be a mystic. However, in the Catholic Church it would seem that the decision regarding who is a mystic is done by the leadership of the Church which comprises of all-male clergy. As a result, those who have been considered mystics in the Catholic Church were predominantly male with significantly few women. Mysticism cannot but be seen through the lens of gender. Gender equality in the Catholic Church or lack of, is then a yardstick through which mysticism should be scrutinized. This analysis should be done by studying the Catholic Church’s teaching on gender from the past eras to the present. An attempt should be made to look at the esteemed doctors of the church who have influenced the Church’s attitudes towards women. Not only should these attitudes be explored, but also their influence on the discipline of the Church or the way the Catholic Church carries its mandate in as far as gender is concerned. The Church’s mandate includes but not necessarily limited to its laws (canons). The mandate is also found in its declarations which are found in the Church’s documents. These will be analysed to arrive at a conclusion whether the Catholic Church has established gender equality in its teachings and practices. The analysis should also compare the teaching on gender and its translation into observable, real formal equality and substantive equality when it comes to gender. Formal Equality means the same formal legal rights and status while Substantive Equality means the same material and effects between men and women in the Catholic Church. Gender equality then or lack of, will be used in exploring the subject of mysticism in the Catholic Church. This study will attempt to explore how gender equality in mysticism can impact on the Church’s endeavour to establish gender equality so that there is authenticity in its teaching and practice. That alignment is necessary to bring to life the scriptural dimension of the Church. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2012.

Concurrency studies reveal that concurrent sexual partnerships (CSPs) increase the rate of HIV transmission. Church programmes on HIV prevention for young people predominantly promote the moral-based message of sexual abstinence before marriage. These key issues motivate this study which seeks to find a Christian sexual ethic for young people aged 15-24 that is underpinned by the principle of justice to facilitate ethical discernment. The study focuses on Southern Africa with particular emphasis on Namibia and the Siyafundisa youth programme of the Anglican Diocese of Namibia. Through non-empirical research, the work of Margaret Farley on “just sex” is employed as a framework of analysis. Farley’s Christian ethic promotes justice in any love or sexual relationship, and suggests seven justice norms. These are do-no-unjust-harm, equality, mutuality, free consent, fruitfulness, commitment, and social justice. The study proposes the SAVE methodology as a holistic approach to HIV prevention that is consistent with Farley’s ethic. Further research in areas such as children’s sexuality and the use of faith communities as agents of a ‘theology of sex’ are proposed. / Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.

The object of this dissertation is to illustrate the significance of Prana (life breath):- -As it obtains in the oral tradition -With reference to the Aramaic Rouhah -In Pranayama (breath control) -In Surya Namaskar (Obeisance to the sun) The role of Prana in man was recognised and venerated since time immemorial. In the introduction, Prana is perceived as a global, anthropological phenomenon. Chapter one provides a theoretical framework linking Pranato Oral Tradition by focusing on Marcel Jousse and his teachings; the Orality Perspective and the Orality - Literacy interface. Since the earliest record of the terms; yoga, Prana and Pranayama appear in the Vedas, the significance of the Vedas, especially as they exemplify oral expression, is mentioned. Chapter two focuses on: firstly, Prana within the context of yoga and secondly, Prana and its relation to the Aramaic Rouhah. The congruency of thought on the breath suffices to entrench Prana as a global entity. In chapter three, the enhancement of the quality and quantity of Prana via Pranayama (control of the breath) is discussed. Pranayama sets out with the purpose of achieving complete harmonisation of the body-mind axis, and thereby proceeding to the divinisatlon of energy. A cohesive whole is established by three essential and integrated elements; the breath (Prana), the physical gesture (asana) and the spoken gesture (mantra) in Surya Namaskar. Oral features in these elements are analysed in chapter four. The conclusion serves to emphasize that the wealth of oral tradition is amply evident in the concepts of Prana, Rouhah and Prananayama. / Thesis (M.A.)-University of Natal, Durban, 1998.

The Tibetan Book of the Dead and the Jewish Tractate Mourning are important texts about death in their respective traditions. The Tibetan Book of the Dead is a manual read by the living to the deceased as the deceased journeys through the many realms of the after-life. It is an abstract, philosophical text. The Tractate Mourning on the other hand, is a highly empirical and pragmatic text that guides the living through their loss. It is concerned only with the living left behind and offers no guidance to the deceased. Despite this profound difference however, this thesis has as its objective to show that both traditions, as evidenced through these texts, share an underlying emotion: compassion. Through the concern shown to the deceased as he or she stumbles through the often terrifying realms of the after-life in the Tibetan tradition, and through the precise and detailed instructions given to the living in the Jewish tradition as the mourners are guided through their grief, both texts exhibit profound compassion.

Deuteronomy 22:5 has sparked much interest and wonder for both readers and interpreters of the Bible, throughout Jewish history. Divided into three parts, the verse reads as follows: "A woman should not have keli gever (man's apparel, utensil or tool) on her; a man should not wear simlat isha (a woman's dress, robe, mantle, tunic); anyone who does these things is an abomination to the Lord your God." Each part of the verse has raised questions among exegetes, like how to define its key terms simlat isha and keli gever and what is the nature of the abomination. This thesis explores the responses to these questions through a presentation of the Jewish exegetical history of Deut. 22:5 from biblical times to the present. It demonstrates how the interpretations of this verse varied the application of the biblical law derived from it and thereby affected and altered dress codes, interactions, behhviours, and daily habits of Jewish men and women throughout history.

This thesis is a critical survey of selected feminist writings on topics of interest to Christian, feminist thinkers. Specifically, this thesis has examined inter-feminist debates, highlighting those themes related narrowly to the virtues of self-sacrifice, care and peace, and broadly to how these relate to wider themes in Christian theology. This survey indicates directions and tendencies within works on virtues connected to women's work and gendered ideological assumptions about public and private spheres. / A summary of the contribution and themes of this thesis includes using critical social theory to uncover ideological distortions such as those perpetuated by patriarchy. The thesis highlights how a feminist critique contributes to the debate on values and virtues, pointing out biases which previously hid the contributions of women. An important theme uncovered using these critical tools is the dualist division between the public and the private spheres which reinforce gendered social and moral roles. The discussion is structured around three virtues with an emphasis on praxis, that is, since values arise out of shared practices, these values are inherently teachable and able to contribute to an evolving understanding of moral principles which break from and/or enhance traditional liberal understandings of these principles. Finally, connections are made with the gospel and utopian values grounded in a Christian vision of the kingdom of God.

The research explores the concept of human consciousness and its being experienced in a particular social context, focusing on consciousness’s ‘highest potential’ as described in both ancient Buddhist Philosophy and more recent spiritual teachings. The main attention is on the individual’s emotional and mental experience of ‘conventional’ and ‘ultimate’ reality as taught by these traditions and the possible transformation of consciousness they might initiate. Two years of fieldwork was carried out at the Barbara Brennan School of Healing, which is a spiritual educational institution, offering a four-year training to become a healer. The School emphasis is on the human individual and his or her inherent existential power to transform and transcend limitations or delusions, focusing on the process of self- transformation. Being human in the eyes of the School is seen as an endless potential for growth, creativity, the capacity to love, and about learning to become fully responsible for one’s own life and happiness. The thesis explores the effect that this particular understanding of human potential has in the quotidian existence of the trainee and her or his social relations. Methodologically the study is based in phenomenological anthropology. This approach here implies that life cannot be understood through the conceptual or systematic study of its outward forms. Therefore it places conscious experience at the centre of its investigation, rather than disengaged objectivity. By employing the first-person perspective and undertaking part of the training myself, I hope to do justice to the inherently subjective dimension of consciousness and to gain as deep an understanding as possible of the processes of its transformation. The thesis thus includes subjective personal experience as primary data, and understands being objective in the sense of being open and without bias to both internal and external experience, giving the ‘perennial wisdom’ of spiritual traditions the same status as approved scientific laws.