Marburg, University, Diss., Diss., 2003.

The hypothesis that underpins this dissertation is that a holistic helping model relevant to addressing Burnout in the ministry needs to have as its major focus, the prevention of Burnout. Adequate internal and external supports need to be in place to act as buffers and mitigate against the unique stressors of ministry. A reactive response, seeking to address the consequences of Burnout is considered an inadequate response. Preventative measu res are viewed as far more effective and desirable. Recently the writer's car engine overheated. The problem began in an insignificant way, a rubber hosepipe began to perish, nobody noticed . Eventually under constant and intense pressure from superheated water flowing powerfully through the engine's cooling system, the hosepipe burst. It only took a few moments for the engine to overheat, causing serious damage. The cost of replacing the rubber hose would have been under one hundred rand. The labour time would have been under a half an hour. To repair the damaged engine after the pipe had burst and the engine had overheated cost thousands and the labour took several days. To repair or heal a person is far more complex and not always possible. When the stressors build up and nobody appears to notice or care, when the person is unable to diagnose for themselves, that they are near to breakdown or Burnout. When the person does not know who, what or where to turn to , and when the person has inadequate internal and external coping mechanisms - this type of emotional breakdown is far more serious than any burst pipe. Unlike in the example above some things cannot be repaired. Therefore the emphasis needs to be on preventing the ' hosepipe from ever perishing '. In the writer's opinion the many stressors that are common to ministry can become so overwhelming that breakdown or Burnout become a real possibility . Adequate internal and ext ernal coping mechanisms can be effective buffers to prevent such stressors becoming catastrophic. To ascerta in how serious the problem of stress is and its main consequence in the context of th is dissertat ion, Burnout, twenty of the fifty active Methodist ministers in the Nat al West District were asked to participate in a study. All twenty received the Burnout Inventory found in Appendix B of this document . The ministers approached were select ed in order to adequately represent a cross - section of the Meth odist Ministers in the District. A fair representation of gender, race and age were key considerations. The respondents were however, all white ministers, men and women, many of whom had worked in cross - cultural contexts. The available experts in the field, the woman psychologist , the professor and the minister with a history of successful cross - cultural work, were also white. In the writer's opinion black academics in the Methodist Church have focused more upon social issues and issues of social justice, than intrapersonal or psychological stresses with in the ministers themselves. This dissertation is therefore the outcome of mainly the experiences and insights of white ministers and therefore its response to the impact of Burnout among black Methodist ministers is limited. The ministers were asked to indicate which, if any of the twenty four responses that make up the Burnout Inventory, they agreed with. The respondents were also asked to indicate their gender, age and race, but not to record their names to ensure confidentiality. The limited number of twenty was important as all who responded were given the opportunity, if they chose to, of discussing their responses with the writer in a confidential environment. Some of these responses, with the permission of the respondents, provide the personal insights on Burnout recorded in Chapter One (p13). Chapter One deals with the nature of stress and th e unique stressors of ministry. Chapters Two and Three are in the writer 's opinion vital, in that in addition to the unique stressors common to all who minister, the specific stress of cross - cultural ministry is considered in Chapter Two. In Chapter Three the complexities of being a woman in ministry are discussed with reference to facing the sin of patriarchy. Both Chapter Two and Chapter Three have suggested Models presented at the end of each to address the very specific stressors people who engage in cross - cultural ministry and women who minister encounter. In Chapter Four the Burnout of the Prophet Elijah is discussed and a Holistic model towards the prevention of Burnout in the ministry is proposed . This model is called the Tripod model. Six in - depth interviews are recorded. In Chapter Two an Indian pastor suggests insights into the traps and pitfalls associated with cross - cultural ministry . Two women ministers in Chapter Three, express their thoughts and experiences of being a woman in ministry and in Chapter Four three experts in the field of ministry Burnout are interviewed, whose thoughts and ideas are integrated in order to develop the Tripod Model and the additional suggestions associated with a holistic model towards the prevention of Burnout in the ministry . What of the responses received? Is stress and Burn out really such a big issue? Is the ministry really so stressful? Five of the black ministers approached failed to respond. Fourteen of the fifteen responses received indicated that it really is a serious issue. Eight out of the fifteen indicated more than six areas of concern in the Burnout Inventory . Six out of the remaining seven indicated between two and five of the statements, questions were relevant to them and their experience of ministry . Only one, a woman minist er who was later interviewed in - depth and whose interview is recorded in Chapter Three, indicated none of the statements, questions as relevant to her life. The reason for this response is most surprising and totally unexpected. This dissertation focuses on a preventative model in relation to Burnout in the ministry. What of those who are experiencing or who have already Burned out? Is there hope? At the end of Chapter Four God's response to the prophet Elijah is considered and how God ministered to him to facilitate healing . This however is far from the ideal. When it comes to the concept of deep wounds to the human soul, prevention is most definitely preferable to cure. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2002.

A theology of Church music for worship has been conspicuous by its absence. The need is clearly demonstrated in this thesis, as is the methodology to develop this theology. The Biblical record of musical usage shows that theological principles can be uncovered to guide theuse of music today. The same process can be applied to the use of music for worship in church history. In order for these principles to have practical application, the challenges facing the Methodist of Southern Africa today are examined. Finally, a theology of Worship Music is developed under three headings. The first, Worship Music as Sacred Sound, explores the inherent music making of God, and of humanity. The second heading, Worship Music as Sacred Act, explores the way music is used as part of the Church's worship activity. The third heading, Worship Music as Sacred Word, explains how music can communicate in worship. / Philosophy, Practical & Sytematic Theology / M. Th. (Systematic Theology)

A theology of Church music for worship has been conspicuous by its absence. The need is clearly demonstrated in this thesis, as is the methodology to develop this theology. The Biblical record of musical usage shows that theological principles can be uncovered to guide theuse of music today. The same process can be applied to the use of music for worship in church history. In order for these principles to have practical application, the challenges facing the Methodist of Southern Africa today are examined. Finally, a theology of Worship Music is developed under three headings. The first, Worship Music as Sacred Sound, explores the inherent music making of God, and of humanity. The second heading, Worship Music as Sacred Act, explores the way music is used as part of the Church's worship activity. The third heading, Worship Music as Sacred Word, explains how music can communicate in worship. / Philosophy, Practical and Sytematic Theology / M. Th. (Systematic Theology)

The name James Cameron is not a familiar one. Despite being one of the missionary pioneers of Methodism in southern Africa, serving for more than forty-six years in various districts and being elected as chairman of two of these districts, very few people have ever heard of James Cameron. Barnabas Shaw says of Cameron that he "excelled in preaching the great truths of the gospel, and applying them to the heart of sinners".¹ Whiteside describes Cameron as a "remarkable man ... well read in most things".² W.B. Boyce pays Cameron an even greater tribute: In my day, as a preacher and as a theologian, he was unequalled in South Africa; and I do not think that he was second in these respects to any of his brethren in England.³ Notwithstanding the high esteem in which he was held by prominent peers, Cameron is mentioned only in passing in a few secondary sources, and to date has not been the subject of academic research. The reason for this is not clear. He was well educated, read and wrote extensively, and most of his correspondence has been preserved. Cameron's Journal is very well written, containing some beautiful poetic sections. It is a personal record of a missionary coping with peculiar and difficult circumstances, and a record of how determination, courage and faith enabled Cameron to overcome seemingly insurmountable difficulties. Cameron's recording of his struggles help fill out our understanding of missionaries and their tasks and problems in the nineteenth century. I believe that so important a figure in South African Methodism should be examined and deserves a definitive study. The aim of this thesis has been to provide a reference to his work in the western Cape, possibly to form a basis for closer historical scrutiny. ¹ Shaw 1840:232 ² Whiteside 1906:374 ³ Boyce 1874:179-80.

William Impey (1818-1896) came to South Africa as a Wesleyan Methodist Missionary in 1839. He held various missionary and colonial appointments until 1860 when he succeeded William Shaw as Chairman of the Albany and Kaffraria District and General Superintendent of Wesleyan Methodist Missions in South-East Africa. Impey's major contribution was in the provision of education for the indigenous peoples of this region, especially as President of Healdtown (1868-1878). This institution eventually became one of the most highly thought of mission education academies in South Africa. To date little has been known of the life and work of William Impey despite his senior position in South African Wesleyan Methodism. J Whiteside's History of the Wesleyan Methodist Church of South Africa, the last comprehensive history of South African Methodism, published in 1906, only devotes a few lines to Impey. He does however make further reference to Impey's work in his section on education. The Methodist Archive at Manchester University, which contains the personal records of all 19th century Wesleyan Methodist ministers, also has very little information about Impey. The reason for this relative lack of information is that he resigned from the Wesleyan Methodist Church in 1878 on doctrinal grounds. Impey came under the influence of 19th century liberal theology and eventually drew the conclusion that he could no longer accept the doctrine of 'eternal punishment'. He believed that the only honest thing for him to do was to resign from the Wesleyan Methodist Church, which he believed required its ministers to adhere to this doctrine. He was accepted for ordination by the Anglican Church and served as a deacon in 1878 and then as a priest until his death in 1896. Impey's journal affords the reader an opportunity to have a glimpse into what life was like for a 19th century missionary living and working in South Africa. Perhaps its particular value lies in the many detailed entries Impey made about his personal spiritual experiences. The aim of this thesis is to place the life's work of William Impey in its historical and theological context in the belief that this will enable us better to understand the 19th century missionaries. It is hoped that this study will make a further contribution to our understanding of both 19th century missionaries and the times in which they lived and worked.

The research deals with trauma and violence as these affect women and children in the parsonage household when the clergy experience brutal attacks by parishioners. It focuses on the clergy households of the Methodist Church of Southern Africa especially within the black congregations. So, the hypothesis to this research is that the clergy, within the Methodist Church Of Southern Africa, are ‘crucified’, but no one cares for their families during these ‘crucifixions’- their well- being, feelings, anxiety and safety and security. No one listens to their stories. No one journeys with them. The only thing the church does, is to transfer the affected minister to another circuit wounded and unhealed. The question dealt with in this research is, where do the clergy go when they go through crisis situations? Do they really need pastoral care? Who cares for their families when they the clergy are the direct victims of violence or emotional attacks? Where do they find healing and counseling? For, it is the children and spouse of the clergy that are adversely affected when the clergy go through crisis, because, when one member of the family suffers, the whole body is affected. The research therefore investigates how the church, especially the MCSA has pastorally responded to the impact these ‘crucifixions’ have had on the emotions of the family members of the clergy; the extent and nature of the traumatic experiences of ministers’ families; the difficulties and problems faced by the church to address these problems and finally, make some personal recommendations to the church to effectively deal with these problems. The research concludes by suggesting a model of pastoral care that will help the church to deal with traumatic experiences of its clergy, for the obligation of the church to concern itself with suffering stems from the Bible where prophets and Jesus teach about love. This therefore, is a demonstration that it is imperative for the church to involve itself through pastoral guidance in dealing with such conflicts and its effects in the lives of ministers’ families. Copyright / Dissertation (MA(Theol))--University of Pretoria, 2010. / Practical Theology / Unrestricted

Summaries in English, Sesotho and Isizulu / The doctrine and practices of ordination in the Methodist Church of Southern Africa (MCSA) were adopted from the Wesleyan Methodist Church in England when the Southern African Conference was constituted in 1882. This replication, together with the influences of colonialism and a Western epistemology, negatively impacted the ministry and mission of the church. In response to the appeals for the decolonisation and Africanisation of the denomination’s practices, aspects relating to both the doctrine and practices of ordination have been adapted from the colonial past to our southern African context. However, many elements remain Western and the food cooking in the African pot lacks the taste of authentic ingredients grown in southern African soil. The study researches whether a decolonised and Africanised model of ordination would be very different from existing understanding and practices and examines the impact that a new model would have on the MCSA. Drawing from literature and interviews with persons in leadership positions in the MCSA, the study determines those aspects of southern African culture and spirituality that would be appropriate to assimilate into the present doctrine and practices. The liturgy of the Service of Ordination forms the basis on which the contributions of southern African culture are applied to the doctrine and practices of ordination. A similar process of evaluation and assimilation follows when applying the data gained from the interviews to the doctrine and practices of ordination in the MCSA. The thesis then concludes by proposing concrete changes to both the doctrinal understanding and practice of ordination in the Methodist Church of Southern Africa. / Dithuto le ditlwaelo tsa ho hlomamiswa ha Kereke ya Methodist ya Afrika e Borwa (MCSA) di ile tsa amohelwa ho tswa Kerekeng ya Methodist ya Wesleyan ya Engelane ha Seboka sa Afrika e Borwa se thehwa ka 1882. Ho ikatisa hona, hammoho le ditshusumetso tsa bokolone le theori ya tsebo ya Bophirima, di amme tshebeletso le mosebetsi wa kereke. Ho arabela dillo bakeng sa ho tloswa ha thuto ya bokolone le Ho etsa dintho Seafrika ha ditlwaelo tsa bodumedi, dikarolo tse amanang le thuto le ditlwaelo tsa tlhomamiso ka bobedi di amohetswe ho tswa bokoloneng bo fetileng hofihlela maemong a rona a hona jwale. Leha ho le jwalo, dintho tse ngata di dutse e ntse e le tsa Bophirima, mme dijo tse ntseng di phehwa ka pitseng ya Afrika di haellwa ke tatso ya metswako e lengwang mobung wa Afrika e Borwa. Phuputso e batlisisa hore na mmotlolo o tlositsweng tsebo ya bokolone le o etsang dintho Seafrika wa tlhomamiso o ka fapana le kutlwisiso ya hona jwale le ditlwaelo le tshusumetso eo mmotlolo o motjha o ka bang le ona ho MCSA. Ho tswa ho dingodilweng le dipuisano le batho ba boemong ba boetapele ho MCSA, phuputso e lekanya dikarolo tseo tsa setso sa Afrika e Borwa le bomoya bo ka nepahalang ho utlwisisa ka botlalo thuto le ditlwaelo tsa hona jwale. Borapedi ba Tshebeletso ya Tlhomamiso bo etsa motheo oo ho ona diabo tsa setso sa Afrika e Borwa di sebediswang thutong ya tlhomamiso. Tshebetso e tshwanang ya iv tlhahlobo le kutlwisiso e phethahetseng dia latela ha ho sebediswa lesedi le fumanweng ho tswa dipuisanong ho thuto le ditlwaelo tsa tlhomamiso ho MCSA. Phuputso e phethela ka ho etsa tlhahiso ya diphetoho tse hlakileng kutlwisisong ya thuto le tlwaelong ya tlhomamiso Kerekeng ya Methodist ya Afrika e Borwa ka bobedi / Inqubo kanye nezinkambiso zokugcotshwa kwabefundisi eBandleni lamaWeseli, i-Methodist Church of Southern Africa (MCSA) kwathathelwa ebandleni i-Wesleyan Methodist Church eNgilandi ngenkathi kusungulwa i-Southern African Conference ngowe-1882. Ukwamukelwa kwenqubo leyo nezinkambiso, kanye nemithelela yenqubo yobukoloniyali, nokugxila kakhulu olwazini lwaseNtshonalanga, kwaba nomthelela omubi impela emsebenzini webandla wokuhambisa nokusabalalisa ivangeli. Njengomzamo wokusabela ezikhalazweni nezicelo zokuthi kushiywe phansi izinkambiso nezinqubo ezihlobene nenqubo yobukoloniyali futhi ebandleni kusetshenziswe izinkambiso ezisungulwe kwizwekazi lase-Afrika futhi ezihambelana kahle naleli zwekazi, sekuguqulwe izingxenye ezithile ezihlobene nenqubo kanye nezinkambiso zokugcotshwa kwabefundisi zisuswa esimweni sazo esedlule ebesihlobene nenqubo yobukoloniyali, futhi esezakhiwe ngendlela ezozwana futhi ihambelane kahle nesimo samanje esiphila kusona. Kodwa-ke, kusekuningi kakhulu okuphathelene nalezi zinkambiso okusagxile kakhulu ezinqubweni zaseNtshonalanga, futhi lokho-ke kubangela ukuthi ‘isitshulu esiphekwe ebhodweni lase-Afrika sizwakale singenakho ukunambitheka kwezithako ezilinywe emhlabathini waseNingizimu ye-Afrika’. Lolu cwaningo luzama ukuthola ukuthi inqubo yokugcoba abefundisi engalandeli izinkambiso zobukoloniyali zamazwe aseNtshonalanga futhi okuyinqubo egxile ezinkambisweni zase-Afrika ingaba nawo yini umehluko omkhulu kulokhu kuqonda okukhona njengamanje kanye nezinkambiso ezilandelwayo esikhathini samanje, futhi luzama ukubheka nomthelela ebingaba nawo inqubo entsha ebandleni i-MCSA. Ngokususela emibhalweni efundiwe kanye nezingxoxo ezibanjwe nabantu abasezikhundleni zobuholi ebandleni i-MCSA, ucwaningo luhlonza lezo zingxenye zosiko-mpilo kanye nezinkolelo ezingokomoya zaseNingizimu ye-Afrika ezingakulungela ukulunjaniswa nofakwa ngaphansi kwenqubo nezinkambiso ezilandelwa esikhathini samanje. Izinqubonkambiso kanye nemidanti yeNkonzo Yokugcotshwa Kwabefundisi kwakha isisekelo okusetshenziselwa phezu kwaso izinqubo ezithile, ezithathwe kusiko-mpilo lweNingizimu ye-Afrika, enqubweni yokugcotshwa kwabefundisi. Inqubo efanayo yokuhlola nokulumbanisa iyalandela ngenkathi kusetshenziswa idatha etholakale ezingxoxweni ezibanjwe nababambiqhaza bocwaningo mayelana nenqubo kanye nezinkambiso zokugcotshwa kwabefundisi ebandleni i-MCSA. Lo mbhalo wocwaningo uphetha ngokuthi uphakamise izinguquko eziphathekayo futhi ezinohlonze ezingenziwa kukho kokubili inqubo-kuqonda kanye nenkambiso yokugcotshwa kwabefundisi ebandleni i-Methodist Church of Southern Africa. / Philosophy, Practical and Systematic Theology / PhD. (Systematic Theology)

No abstract available. / Thesis (M.A.)-University of Durban-Westville, 2000.

Summaries in English, Southern Sotho and Zulu / The doctrine and practices of ordination in the Methodist Church of Southern Africa (MCSA) were adopted from the Wesleyan Methodist Church in England when the Southern African Conference was constituted in 1882. This replication, together with the influences of colonialism and a Western epistemology, negatively impacted the ministry and mission of the church. In response to the appeals for the decolonisation and Africanisation of the denomination’s practices, aspects relating to both the doctrine and practices of ordination have been adapted from the colonial past to our southern African context. However, many elements remain Western and the food cooking in the African pot lacks the taste of authentic ingredients grown in southern African soil. The study researches whether a decolonised and Africanised model of ordination would be very different from existing understanding and practices and examines the impact that a new model would have on the MCSA. Drawing from literature and interviews with persons in leadership positions in the MCSA, the study determines those aspects of southern African culture and spirituality that would be appropriate to assimilate into the present doctrine and practices. The liturgy of the Service of Ordination forms the basis on which the contributions of southern African culture are applied to the doctrine and practices of ordination. A similar process of evaluation and assimilation follows when applying the data gained from the interviews to the doctrine and practices of ordination in the MCSA. The thesis then concludes by proposing concrete changes to both the doctrinal understanding and practice of ordination in the Methodist Church of Southern Africa. / Dithuto le ditlwaelo tsa ho hlomamiswa ha Kereke ya Methodist ya Afrika e Borwa (MCSA) di ile tsa amohelwa ho tswa Kerekeng ya Methodist ya Wesleyan ya Engelane ha Seboka sa Afrika e Borwa se thehwa ka 1882. Ho ikatisa hona, hammoho le ditshusumetso tsa bokolone le theori ya tsebo ya Bophirima, di amme tshebeletso le mosebetsi wa kereke. Ho arabela dillo bakeng sa ho tloswa ha thuto ya bokolone le Ho etsa dintho Seafrika ha ditlwaelo tsa bodumedi, dikarolo tse amanang le thuto le ditlwaelo tsa tlhomamiso ka bobedi di amohetswe ho tswa bokoloneng bo fetileng hofihlela maemong a rona a hona jwale. Leha ho le jwalo, dintho tse ngata di dutse e ntse e le tsa Bophirima, mme dijo tse ntseng di phehwa ka pitseng ya Afrika di haellwa ke tatso ya metswako e lengwang mobung wa Afrika e Borwa. Phuputso e batlisisa hore na mmotlolo o tlositsweng tsebo ya bokolone le o etsang dintho Seafrika wa tlhomamiso o ka fapana le kutlwisiso ya hona jwale le ditlwaelo le tshusumetso eo mmotlolo o motjha o ka bang le ona ho MCSA. Ho tswa ho dingodilweng le dipuisano le batho ba boemong ba boetapele ho MCSA, phuputso e lekanya dikarolo tseo tsa setso sa Afrika e Borwa le bomoya bo ka nepahalang ho utlwisisa ka botlalo thuto le ditlwaelo tsa hona jwale. Borapedi ba Tshebeletso ya Tlhomamiso bo etsa motheo oo ho ona diabo tsa setso sa Afrika e Borwa di sebediswang thutong ya tlhomamiso. Tshebetso e tshwanang ya tlhahlobo le kutlwisiso e phethahetseng dia latela ha ho sebediswa lesedi le fumanweng ho tswa dipuisanong ho thuto le ditlwaelo tsa tlhomamiso ho MCSA. Phuputso e phethela ka ho etsa tlhahiso ya diphetoho tse hlakileng kutlwisisong ya thuto le tlwaelong ya tlhomamiso Kerekeng ya Methodist ya Afrika e Borwa ka bobedi. / Inqubo kanye nezinkambiso zokugcotshwa kwabefundisi eBandleni lamaWeseli, i-Methodist Church of Southern Africa (MCSA) kwathathelwa ebandleni i-Wesleyan Methodist Church eNgilandi ngenkathi kusungulwa i-Southern African Conference ngowe-1882. Ukwamukelwa kwenqubo leyo nezinkambiso, kanye nemithelela yenqubo yobukoloniyali, nokugxila kakhulu olwazini lwaseNtshonalanga, kwaba nomthelela omubi impela emsebenzini webandla wokuhambisa nokusabalalisa ivangeli. Njengomzamo wokusabela ezikhalazweni nezicelo zokuthi kushiywe phansi izinkambiso nezinqubo ezihlobene nenqubo yobukoloniyali futhi ebandleni kusetshenziswe izinkambiso ezisungulwe kwizwekazi lase-Afrika futhi ezihambelana kahle naleli zwekazi, sekuguqulwe izingxenye ezithile ezihlobene nenqubo kanye nezinkambiso zokugcotshwa kwabefundisi zisuswa esimweni sazo esedlule ebesihlobene nenqubo yobukoloniyali, futhi esezakhiwe ngendlela ezozwana futhi ihambelane kahle nesimo samanje esiphila kusona. Kodwa-ke, kusekuningi kakhulu okuphathelene nalezi zinkambiso okusagxile kakhulu ezinqubweni zaseNtshonalanga, futhi lokho-ke kubangela ukuthi ‘isitshulu esiphekwe ebhodweni lase-Afrika sizwakale singenakho ukunambitheka kwezithako ezilinywe emhlabathini waseNingizimu ye-Afrika’. Lolu cwaningo luzama ukuthola ukuthi inqubo yokugcoba abefundisi engalandeli izinkambiso zobukoloniyali zamazwe aseNtshonalanga futhi okuyinqubo egxile ezinkambisweni zase-Afrika ingaba nawo yini umehluko omkhulu kulokhu kuqonda okukhona njengamanje kanye nezinkambiso ezilandelwayo esikhathini samanje, futhi luzama ukubheka nomthelela ebingaba nawo inqubo entsha ebandleni i-MCSA. Ngokususela emibhalweni efundiwe kanye nezingxoxo ezibanjwe nabantu abasezikhundleni zobuholi ebandleni i-MCSA, ucwaningo luhlonza lezo zingxenye zosiko-mpilo kanye nezinkolelo ezingokomoya zaseNingizimu ye-Afrika ezingakulungela ukulunjaniswa nofakwa ngaphansi kwenqubo nezinkambiso ezilandelwa esikhathini samanje. Izinqubonkambiso kanye nemidanti yeNkonzo Yokugcotshwa Kwabefundisi kwakha isisekelo okusetshenziselwa phezu kwaso izinqubo ezithile, ezithathwe kusiko-mpilo lweNingizimu ye-Afrika, enqubweni yokugcotshwa kwabefundisi. Inqubo efanayo yokuhlola nokulumbanisa iyalandela ngenkathi kusetshenziswa idatha etholakale ezingxoxweni ezibanjwe nababambiqhaza bocwaningo mayelana nenqubo kanye nezinkambiso zokugcotshwa kwabefundisi ebandleni i-MCSA. Lo mbhalo wocwaningo uphetha ngokuthi uphakamise izinguquko eziphathekayo futhi ezinohlonze ezingenziwa kukho kokubili inqubo-kuqonda kanye nenkambiso yokugcotshwa kwabefundisi ebandleni i-Methodist Church of Southern Africa. / Philosophy, Practical and Systematic Theology / D. Phil. (Systematic Theology)