The environmental crisis and the poverty crisis, are among the major challenges the Church in Zambia is facing. In this work I argue that poverty and the ecological crises are interrelated. However, a major problem has been that many programmes carried on by the Churches or church-based organizations seem to focus on poverty alleviation not recognizing the linkage between poverty and the ecological crisis. For this reason, this study represents the situation of poverty in Zambia and indicates its links to the environmental crisis. The aim of this dissertation is to remind the Free Methodist Church in Zambia and the Church in Zambia in general, that as Christians we are mandated to respond to these social issues of poverty and ecological degradation. We have the theoretical and theological contributions necessary to address the above two challenges, if we are keen to transform and build up the community we are ministering to. What is needed is to put into practice our beliefs. I argue that unless adequate environmental awareness is carried out, and that Christians understand the relationship between poverty and the ecological crisis we will not manage to break the cycle of poverty in the community. The Church efforts to carry out environmental awareness based on biblical and theological foundation teachings are a unique contribution that Christians can offer to respond to the earth crisis as well as to contribute to poverty eradication. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2004.

Major issues that this dissertation concerns itself with are: patriarchalisation of the church, societal valuation of women, changing culture and the changing images of women, and finally unmasking the sin of patriarchy. The essay will be examining such issues as what makes patriarchy so strong? Why does the church hold dearly on patriarchal systems that exclude and undermine women yet preaching universality of the church which emphazises community of believers? In this community of believers all are believed to be equal in Christ Jesus. How then does the church's witness to the world remain" good news" and valid when the half or the majority of the community remain marginalised and subjugated? The study traces the background history of the status and role of women in the church. The historical background examines the place and images of women in the Hebrew culture. Women leadership during the patriarchal period is also examined. Christ being the head of the church, the concept of Christo logy is explored in relation to women. Biblical and Pauline attitudes towards women are also examined since they influence the place of women in the church. The attitudes towards women in the church leadership roles from both women and men are examined. The status and place of women in the church are influenced by religious, cultural, social and economic aspects. The study therefore, is concluded by raising suggestions that will bring about transformation for the betterment of women's place and status. This is in hope that, the church will become a community of believers where women and men will participate equally. Core to this is the investigation, exploration and examination of the leadership roles of women in the church. This is from different perspectives, for instance, how are women represented in church leadership positions? What are the numerical ratios between women and men? What role do the structures of the church play in maintaining this? What is the role played by men and women? Answers to these questions raise the challenges that the church should be prepared to face in the new millenium / Thesis (M.A.)-University of Durban-Westville, 2000.

The study argues that for the African church to become responsive to the changing circumstances with regard to the African ecological crisis, there is a need to reconstruct those aspects of Christianity that are non-functional in an African Christian context. Drawing insights from both Gabriel Setiloane‘s thoughts on African Biocentric theology and the myths of origin among the Yoruba, the Chewa and the Boshongo people, the study argues that in African cosmology, there is a clear interconnectedness that does not allow for complete independence of one another as is the case in the western world-view. In this regard, the study argues that these African myths of origin are not only feasible but are a more plausible theological response to the contemporary understanding of the universe emerging from scientific explanation of the development of life on earth than the Judaeo-Christian myth of origin (Setiloane 1986:15). In African thought, as envisaged by Setiloane and the three myths of origin, cosmic harmony and balance depend on the integrity of each being for the sake of all other creation. This means that every action that does not affirm life in the cosmos has an effect not only on other creation but on humanity as well. Thus, the study proposes that for African Christian ecological theology to be effective in the context of Africa, first, it must embrace a unified approach to the cosmos and all things because both the physical and spiritual share the same community and the Creator. Thus, there will be equality between humans and nonhuman nature. Second, it must rediscover the Holy Spirit in the African concept of Vital Force and God must be seen as dwelling in the cosmos through the Holy Spirit. This view will re-sacralise the material universe on account that it will be seen as the holy of holies, a dwelling place of God. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2010.

Leprosy in biblical times was a stigmatised skin disease. It was not an easily recognisable skin disease because any skin disease was suspected of being leprosy . However leprosy as a skin disease could not be hidden , because it showed quite easily . People who had contracted leprosy were considered impure and unclean and were cast out of society. Today however, we have a cure for people with leprosy and it is not considered a terminal disease. However, we have indeed an incurable disease, namely AIDS. My question is, how do we consider people with AIDS today, especially women. Are they being treated as unclean, even though we cannot see the disease, or are they also the outcasts of our society today? My guess is that women are the victims today, as much as they were in biblical times, rather than the perpetrators. Women living with AIDS today is what motivated me to investigate the ancient biblical times to see how women at that time coped with an incurable disease in a society that treated them as outcasts. Thus , my study will focus on women with leprosy in ancient biblical times , but also will include a section on women with AIDS today for the sake of relevance. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2003.

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.

Abstract not available. / Thesis (M.A.)-University of Durban-Westville, 2002.

This thesis examines the theology of pregnancy within the Eastern Orthodox Church. In particular, it explores the understanding of the pregnant body as an image of the church, as well as the Orthodox view of biological pregnancy. Drawing upon some patristic sources, as well as the writings of contemporary Orthodox theologians including John Zizioulas, John Breck and Vigen Guroian, it reveals that, though the Orthodox Church opposes abortion, this opposition cannot be grounded in an appeal to the idea of the "rights of the foetus." This is because an emphasis upon the individual's "rights" undermines much of the Eastern Church's understanding of personhood. Rather, the Orthodox Church's opposition to abortion is grounded in a eucharistic approach to justice, and in its positive theology of pregnancy, wherein particular pregnancies within the church are contextualized by the pregnancy of Mary the mother of Christ, and therefore stand as an icon of the larger church body.

No description available.

This Master's thesis examines the status of myth and symbol in postmodern religious discourse, and proposes a new way of understanding representation in religion. The first chapter deals with the sense of symbol as it emerged out of literary and philosophical romanticism, and explores several divergent interpretations of the meaning of the symbol according to modernist and structuralist criticism. The second chapter, after analysing the function of myth and history in religious understanding, connects the romantic symbol to a contemporary hermeneutics based on the aesthetic and epistemological tenets of magic realism. It is my contention in this thesis that magic realism, in its conflation (and deconstruction) of the ideologically charged dichotomy of myth and reality, provides a hermeneutical tool with which to critique demythologization; and that, in its dual aspect as heir to both romanticism and realism, magic realism may be a more fertile source than either neo-romanticism or post-structuralism for a truly postmodern religious criticism.

Many schools, classrooms, and homes naively embrace the frequent use technology assuming its newness and apparent helpfulness must be utilized to live in the modern age. However, many fail to ask what effect the frequency and form of technological use is having on the Christian formation of adolescents. If one of the primary goals of Christian education is to promote Christian formation, this must be considered by all Christian educators as well. This research serves to demonstrate the effects of both the frequency and form of digital media use among adolescents and provide practical implications for Christian educators and families alike. Chapter 1 details the problem evident within American culture that has seen the use (and subsequent overuse) of digital media--specifically among adolescents. This chapter serves to demonstrate the need for research. Chapter 2 looks at the current literature base in regard to the frequency and form of digital media use among adolescents. Additionally, attention is given to the concept of Christian formation both in definition and in process. Finally, the relationship of digital media use to adolescent Christian formation is addressed based upon the precedent literature. The overall research design can be found in chapter 3 as it looks at the purpose, design overview, population, delimitations, and instrumentation. The use of the Faith Maturity Scale (FMS) was utilized alongside an additional quantitative look at the frequency and form of digital media use among adolescents. Special attention was given to students in Christian schools in the United States. Chapter 4 presents the research findings demonstrating nearly no correlation between the frequency and form of digital media use and the Christian formation of adolescents. Each area demonstrated no significant correlation coefficient worth noting. Specific areas worth noting specifically within the FMS are discussed as possibilities for future study. Chapter 5 analyzes the present dating noting the need for Christians to use various tools within God's creation (such as digital media) for good purposes just as was mandated in the Garden of Eden (Gen 1:28). The tools given are not what prohibit Christian formation. Rather, the applications of these tools by the human heart have the ability to produce both good and evil (Jer 17:9).