This study focuses on the teaching of RE in Zambian multireligious secondary schools. The problem faced in secondary schools is that currently RE is being taught with a single religious approach by the RE teachers instead of using a multireligious perspective as directed by the Ministry of Education (MoE). The aim of this study, therefore, was to find out why RE teachers tend to be reluctant to respond to the MoE directive in applying a multireligious approach to the subject. In order to achieve this aim, an empirical investigation was necessary. A quantitative and qualitative survey through self-administered questionnaires and in-depth interviews were undertaken by the 194 teachers teaching RE in selected secondary schools in the Copperbelt Province. The research reveals that the RE teachers' reluctance to respond to the Ministry's directive is a result of their different perceptions which are mostly influenced by their religious affiliations and the syllabuses they use. For example, the majority of the RE teachers involved in the teaching of RE in secondary schools are Christians, therefore, they are reluctant to teach RE that also includes non-Christian religions because they feel it would compromise their consciences and their own faiths. As a result, they prefer to teach the subject from a Christian standpoint. This approach differs from the MoE directive to teach RE from a multireligious perspective. In the light of the different perceptions concerning the problem of teaching RE in Zambian multireligious secondary schools, the following recommendations have been made: (i) Since the Zambian secondary schools have become multireligious, RE teaching should take a multireligious perspective if it is to be relevant to the needs of pupils of diverse religious backgrounds; (ii) The current RE syllabuses (2044 and 2046) require a critical evaluation and revision in order to ensure that they adapt to a multireligious tradition. Finally, the results of this study concludes that the teaching of RE should be firmly placed in an educational context by making no assumptions or preconditions from the personal commitment of RE teachers. The role of RE teachers is that of educators. / Educational Studies / D.Ed. (Didactics)

This study focuses on the teaching of RE in Zambian multireligious secondary schools. The problem faced in secondary schools is that currently RE is being taught with a single religious approach by the RE teachers instead of using a multireligious perspective as directed by the Ministry of Education (MoE). The aim of this study, therefore, was to find out why RE teachers tend to be reluctant to respond to the MoE directive in applying a multireligious approach to the subject. In order to achieve this aim, an empirical investigation was necessary. A quantitative and qualitative survey through self-administered questionnaires and in-depth interviews were undertaken by the 194 teachers teaching RE in selected secondary schools in the Copperbelt Province. The research reveals that the RE teachers' reluctance to respond to the Ministry's directive is a result of their different perceptions which are mostly influenced by their religious affiliations and the syllabuses they use. For example, the majority of the RE teachers involved in the teaching of RE in secondary schools are Christians, therefore, they are reluctant to teach RE that also includes non-Christian religions because they feel it would compromise their consciences and their own faiths. As a result, they prefer to teach the subject from a Christian standpoint. This approach differs from the MoE directive to teach RE from a multireligious perspective. In the light of the different perceptions concerning the problem of teaching RE in Zambian multireligious secondary schools, the following recommendations have been made: (i) Since the Zambian secondary schools have become multireligious, RE teaching should take a multireligious perspective if it is to be relevant to the needs of pupils of diverse religious backgrounds; (ii) The current RE syllabuses (2044 and 2046) require a critical evaluation and revision in order to ensure that they adapt to a multireligious tradition. Finally, the results of this study concludes that the teaching of RE should be firmly placed in an educational context by making no assumptions or preconditions from the personal commitment of RE teachers. The role of RE teachers is that of educators. / Educational Studies / D.Ed. (Didactics)

The relationship between religion (Church) and education (State) through religious education (RE) in Zambia has passed through different stages of development. During the missionary period (1883/1890- 1924), RE was, naturally, offered in the form of Religious Instruction (RI) and was thus fully denominational and confessional. Despite some general improvements in the provision of education, the subject remained largely confessional at the end of the colonial period (1925 - 1964). After Independence, the confessional model of the subject was inherited and continued throughout the First Republic (1964 - 72) and part of the Second Republic (1973 - 90). However, as a result of educational reforms started in the mid 1970s, RE became more educational by adopting an approach that was partly confessional and partly phenomenological from the mid 1980s. Despite new educational reforms in 1991/92 and after 1996, progressive development of RE as a curriculum subject seems to have been negatively affected by the state's self-contradictory declaration of Zambia as a Christian Nation in 1991. Thus the subject continued to be partly confessional and partly phenomenological during the Third Republic (1991 to date). While the state or Ministry of Education sees RE as a curriculum subject with educational aims like any other, research results show that many Zambians, especially members of different religious traditions, still see the subject as having confessional aims as well. However, since the country is pluralistic and democratic, RE in Zambia should continue developing in line with the constitutional values of religious and cultural freedom and the liberal national education policy provisions for spiritual and moral education. Thus the subject should go beyond its current unclear state of being largely confessional and partially phenomenological and become more educational; it should take the religious literacy and critical understanding model which takes both religious truth-claims and educational skills and understanding of religion seriously. To ensure this, a specific national policy which broadly outlines the nature and form of RE in schools needs to be put in place as a guide to all interest groups. / Religious Studies & Arabic / (D. Litt. et Phil. Religious Studies))

The relationship between religion (Church) and education (State) through religious education (RE) in Zambia has passed through different stages of development. During the missionary period (1883/1890- 1924), RE was, naturally, offered in the form of Religious Instruction (RI) and was thus fully denominational and confessional. Despite some general improvements in the provision of education, the subject remained largely confessional at the end of the colonial period (1925 - 1964). After Independence, the confessional model of the subject was inherited and continued throughout the First Republic (1964 - 72) and part of the Second Republic (1973 - 90). However, as a result of educational reforms started in the mid 1970s, RE became more educational by adopting an approach that was partly confessional and partly phenomenological from the mid 1980s. Despite new educational reforms in 1991/92 and after 1996, progressive development of RE as a curriculum subject seems to have been negatively affected by the state's self-contradictory declaration of Zambia as a Christian Nation in 1991. Thus the subject continued to be partly confessional and partly phenomenological during the Third Republic (1991 to date). While the state or Ministry of Education sees RE as a curriculum subject with educational aims like any other, research results show that many Zambians, especially members of different religious traditions, still see the subject as having confessional aims as well. However, since the country is pluralistic and democratic, RE in Zambia should continue developing in line with the constitutional values of religious and cultural freedom and the liberal national education policy provisions for spiritual and moral education. Thus the subject should go beyond its current unclear state of being largely confessional and partially phenomenological and become more educational; it should take the religious literacy and critical understanding model which takes both religious truth-claims and educational skills and understanding of religion seriously. To ensure this, a specific national policy which broadly outlines the nature and form of RE in schools needs to be put in place as a guide to all interest groups. / Religious Studies and Arabic / (D. Litt. et Phil. Religious Studies))

The study investigates the role of religious education in the promotion of girls’ educational rights in peri-urban schools in Chingola district, Zambia. Fifteen schools were involved in the study and are all in the outskirts of Chingola town. Data was collected through oral interviews, questionnaires and observations. Questionnaires were given to 260 girls ranging from grade 5 to 9. Five questionnaires were distributed to each class. Besides the school girls, six instructresses were interviewed on cultural beliefs and practices that hinder girls’ progress in education. In addition, 15 teachers were also interviewed specifically to identify topics in Religious Education and their relevance in the promotion of self-confidence and self-esteem among girls as well as various teaching methods which promote learner-centredness. The Religious Education curriculum at primary, secondary and college levels of education was evaluated to assess its relevance to the promotion of girls’ education. Furthermore, contributions by some Non-Governmental Organisations and Religious Education towards gender equity in education and the Zambian government policy on gender were highlighted. The findings of the study were in four categories namely: cultural beliefs and practices that hinder girls’ progress in education, other problems affecting girl-child education besides cultural norms, freedom to enable girls to make their own constructive decisions, and topics in Religious Education which have the potential to promote self-confidence and self-esteem among the girls. The cultural beliefs and practices highlighted were the initiation ceremonies, early pregnancies and early marriages. The other problems hindering girls’ progress and advancement which came out vividly were long distances from home to school, poverty, boys jeering at girls when they got wrong answers and household chores. Further findings identified topics in Religious Education and their relevance towards the promotion of girls’ educational rights despite the influence of cultural beliefs and practices in the peri-urban schools. Some of the topics were ‘Advantages of having a friend’ taught in grade 1, ‘Growing in responsibility’ taught in grade 2, ‘Bravery and courage’ taught in grade 4, ‘Happiness’ taught in grade 5, ‘Development and co-operation’ taught in grade 6, ‘Marriage and family life’ taught in grade 7, ‘How people make choices’ taught in grade 8, ‘The talents people have’ taught in grade 8, ‘How people develop’ and ‘How religion helps people’ taught in grade 8, ‘Freedom and community’ as well as ‘Ambitions and hopes’ taught in grade 9. In conclusion, the research study has revealed that Religious Education as a subject has the potential to promote the girls’ educational rights and advancement in the peri-urban schools. Other subjects taught like Mathematics, Science and Technology are experimental subjects. They were rigid and cannot be bent while Religious Education leaves room for freedom in making concrete decisions. It deals also with emotions, values, and feelings. Mathematics imposes the facts without query. / Religious Studies / M.A. (Religious studies)

The study investigates the role of religious education in the promotion of girls’ educational rights in peri-urban schools in Chingola district, Zambia. Fifteen schools were involved in the study and are all in the outskirts of Chingola town. Data was collected through oral interviews, questionnaires and observations. Questionnaires were given to 260 girls ranging from grade 5 to 9. Five questionnaires were distributed to each class. Besides the school girls, six instructresses were interviewed on cultural beliefs and practices that hinder girls’ progress in education. In addition, 15 teachers were also interviewed specifically to identify topics in Religious Education and their relevance in the promotion of self-confidence and self-esteem among girls as well as various teaching methods which promote learner-centredness. The Religious Education curriculum at primary, secondary and college levels of education was evaluated to assess its relevance to the promotion of girls’ education. Furthermore, contributions by some Non-Governmental Organisations and Religious Education towards gender equity in education and the Zambian government policy on gender were highlighted. The findings of the study were in four categories namely: cultural beliefs and practices that hinder girls’ progress in education, other problems affecting girl-child education besides cultural norms, freedom to enable girls to make their own constructive decisions, and topics in Religious Education which have the potential to promote self-confidence and self-esteem among the girls. The cultural beliefs and practices highlighted were the initiation ceremonies, early pregnancies and early marriages. The other problems hindering girls’ progress and advancement which came out vividly were long distances from home to school, poverty, boys jeering at girls when they got wrong answers and household chores. Further findings identified topics in Religious Education and their relevance towards the promotion of girls’ educational rights despite the influence of cultural beliefs and practices in the peri-urban schools. Some of the topics were ‘Advantages of having a friend’ taught in grade 1, ‘Growing in responsibility’ taught in grade 2, ‘Bravery and courage’ taught in grade 4, ‘Happiness’ taught in grade 5, ‘Development and co-operation’ taught in grade 6, ‘Marriage and family life’ taught in grade 7, ‘How people make choices’ taught in grade 8, ‘The talents people have’ taught in grade 8, ‘How people develop’ and ‘How religion helps people’ taught in grade 8, ‘Freedom and community’ as well as ‘Ambitions and hopes’ taught in grade 9. In conclusion, the research study has revealed that Religious Education as a subject has the potential to promote the girls’ educational rights and advancement in the peri-urban schools. Other subjects taught like Mathematics, Science and Technology are experimental subjects. They were rigid and cannot be bent while Religious Education leaves room for freedom in making concrete decisions. It deals also with emotions, values, and feelings. Mathematics imposes the facts without query. / Religious Studies / M.A. (Religious studies)

Theological divisions are threatening the Seventh-day Adventist Church’s unity and focus on mission. Some Adventist theologians suggest that the cause of these divisions is a departure by other Adventist theologians from adhering to and applying the sola Scriptura principle. This study analyzes this problem. Chapter one presents reasons for a call during the 16th century, to reform the church to its apostolic purity. Martin Luther and other Protestant Reformers argued against the medieval church, popes, and church councils’ claim for authority to properly interpret and teach Scripture and Tradition. Differing views of reforming the church sparked divisions among the Protestant Reformers, creating two main streams, the magisterial and the radical Reformers. The Roman Catholic Church responded to the Protestant Reformations with a Counter-Reformation. Chapter two discusses Seventh-day Adventism’s application of the sola Scriptura principle. Although Adventism claims to descend from the radical wing of the Protestant Reformations, its acceptance of Ellen G. White’s prophetic ministry and her non-canonical inspired writings departs from a radical application of the sola Scriptura principle. Chapter three presents Biblical evidences for God’s use of multiple media of communication beside the Bible. Therefore Adventism needs to clearly define its understanding and application of the sola Scriptura principle to accommodate other theological sources in addition to the Bible. Chapter four presents Scripture in Zambian Adventist context, tracing Adventism’s use of the Bible in evangelization. Adventism’s responses to changing socio-political and religiopluralistic trends which threatened to marginalize Bible Instructions, and the development of, but failed attempt to implement an Adventist Bible-based Religious Education syllabus at Rusangu Secondary School are presented. Chapter five gives the general summary, conclusion and recommendations. / Systematic Theology and Theological Ethics / D.Th. (Systematic Theology)

Theological divisions are threatening the Seventh-day Adventist Church’s unity and focus on mission. Some Adventist theologians suggest that the cause of these divisions is a departure by other Adventist theologians from adhering to and applying the sola Scriptura principle. This study analyzes this problem. Chapter one presents reasons for a call during the 16th century, to reform the church to its apostolic purity. Martin Luther and other Protestant Reformers argued against the medieval church, popes, and church councils’ claim for authority to properly interpret and teach Scripture and Tradition. Differing views of reforming the church sparked divisions among the Protestant Reformers, creating two main streams, the magisterial and the radical Reformers. The Roman Catholic Church responded to the Protestant Reformations with a Counter-Reformation. Chapter two discusses Seventh-day Adventism’s application of the sola Scriptura principle. Although Adventism claims to descend from the radical wing of the Protestant Reformations, its acceptance of Ellen G. White’s prophetic ministry and her non-canonical inspired writings departs from a radical application of the sola Scriptura principle. Chapter three presents Biblical evidences for God’s use of multiple media of communication beside the Bible. Therefore Adventism needs to clearly define its understanding and application of the sola Scriptura principle to accommodate other theological sources in addition to the Bible. Chapter four presents Scripture in Zambian Adventist context, tracing Adventism’s use of the Bible in evangelization. Adventism’s responses to changing socio-political and religiopluralistic trends which threatened to marginalize Bible Instructions, and the development of, but failed attempt to implement an Adventist Bible-based Religious Education syllabus at Rusangu Secondary School are presented. Chapter five gives the general summary, conclusion and recommendations. / Systematic Theology and Theological Ethics / D.Th. (Systematic Theology)