Paul Germond and Sepetla Molapo have defined bophelo as a particular BaSotho conception of health and religion. This scholarship defining bophelo derives several policy principles for public health seeking to appreciate religious entities as assets: 1) should actively engage religious entities and to treat them as potential assets in HIV prevention 2) that the value of religion for health is typically not tangible to western scientific and technical methodologies 3) health and religion are sought at a communal level, at which individuals are united through bonds of trust and a common set of cultural practices, often expressed with reference ancestor reverence. Germond and Molapo argue that conceptions of health and religion in other southern African cultures and nations are closely analogous to bophelo, and sketch the relevance of these conceptions for the effectiveness of the public health response to the HIV epidemic in southern Africa. The President’s Emergency Plan for AIDS Relief (PEPFAR) is the United States initiative to prevent HIV and treat AIDS across the globe. PEPFAR is notable for funding a high proportion of faith-based organizations for HIV prevention relative to other major HIV and AIDS initiatives. This is study of two faith-based organizations, HOPE Worldwide and Youth for Christ. Both received funding from PEPFAR to conduct HIV prevention programs in Durban in 2007. The study assesses the conceptions of religion as an asset for their interventions with specific reference to the principles of Germond and Molapo’s bophelo scholarship. / Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.

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.

Since the blossoming of the linguistic theories in the Johannine scholarship, interest in the figurative language of John‘s Gospel has increased. In this study on John 20:22, the statement ―Jesus breathed on them‖, that is, on his disciples, is addressed as a metaphor evoking the theme of creation. It is argued that this metaphor is essential in the understanding of the ideo-theological framework of the author of the Fourth Gospel. It plays a key function in the network of Johannine metaphors. / Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.

This study is designed to explore the ways in which PCC’s missional engagement with Agenda PCC 2000 programme has effectively facilitated the empowerment of women for leadership. Under girded with a missiological framework, the exploration draws on insights from the concept of the Mission of God (Missio Dei) and the resulting understanding of humanity created in the image of God (Imago-Dei) and Koinonia that are used to analyze issues of mission, leadership and partnership. African Feminist pastoral theory and Feminist cultural hermeneutics are applied as theories to further guide the study. The study argues that man and woman are created with equal dignity and they both represent God’s purpose on earth. In the light of this theological understanding the study calls into question the PCC exclusion of women from senior leadership role within its ecclesial community. The research question of this study s: What are the experiences of women being empowered for leadership within PCC since the launch of the Agenda PCC 2000 programme? The methodology of the study followed a “mixed method approach” that involves collecting and analyzing more than one form of data in a single study as a design in addressing complex questions in an interdisciplinary research. The process of data analysis involved making sense of the empirical and non-empirical data to ascertain and understand the meaning of the data obtained through interviews. Through textual criticism and discussion with women sharing their experiences on empowerment and leadership positioning, revealed that some women are included in leadership positions but they are alienated by the patriarchal ecclesial power structures of the PCC. If the PCC is to be effective in its missional and ecclesial endeavours’ it needs to embrace a theology of partnership of women and men in leadership structures of the church. The study asserted that if equal space and equity are given to both men and women to participate in decision-making, then fresh approaches to leadership and understanding of mission will be opened. The study concluded that the PCC can do much more in balancing the gender gap if it follows the Trinitarian model of leadership by restructuring its male dominating pattern of leadership that permeates its administrative structures. / Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.

This study has engaged in a critical exploration of the relationship between the Church and Culture in Ga-Marishane village in Limpopo. A Case Study of the Anglican martyr Manche Masemola of Sekhukhune has been used to reveal the extent of tension between the Church and culture in the same village during the Colonial-Missionary era. The topic of this study reflects on the contestation of the Anglican rite of passage of initiation through the baptism sacrament of adults, and the traditional Pedi rite of initiation with special reference to the initiation of girls in Ga-Marishane. These initiation rites live in missional-tension in what they ought to do and to be in the village and therefore an interface has to be arrived at. Christianity as a western culture comes into contact with African culture through the process of evangelizing the African continent, through missionary engagement. The missionaries come into contact with African indigenous people, who have their own system of beliefs and cultural practices, and they want to impose their Christian tradition upon the residents who in turn oppose the teachings of the Church, and harmony is lost. This brings a lot of controversy amongst the Christian converts and the Pedi traditionalists. In the process of this turmoil, a family is deprived of their daughter through death, and the Church loses a catechumen. Manche Masemola’s parents were not happy that she wanted to join the Christian faith, more especially because they said that her behavior was very absurd, especially when she prayed, and they claimed that she acted like someone who had been bewitched. According to Pedi custom, a girl was supposed to eventually get married after she had been proclaimed marriageable. Manche’s parents were not happy when she joined the Church, as there were nuns in the village, who had made vows of remaining celibate and only be married to Jesus Christ. The presence of nuns suggested to them that Manche might want to be one of them, and then they would be deprived of magadi, as well as grandchildren, which would have been perceived by the community as their failure as parents to bring their daughter up. Manche’s determination to be a Christian impacted a lot on her parents, and they never considered their daughter’s desire to be a Christian, i.e. what it meant for her and what her ultimate goal was. This study reveals that both these institutions, the Church and the village are staunch in their practices to the extent that no one wants to compromise their beliefs. Inculturation is found to be one of the methods to be implemented in order to promote wholesome living in Ga-Marishane between the Christian converts (bakriste) and the Pedi traditionalists (baditshaba), in order to eliminate further ‘Blood baptisms.’ / Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2013.

Abstract available in pdf file.

Abstract available in pdf file.

Abstract available in pdf file.

This study has endeavored to find out socio-cultural factors that influence gender injustices with special focus on sexual and health reproductive rights of women in Swaziland community. It has further examined the extent to which Church Forum as ecumenical instrument has addressed these issues of concern. It has been argued that gender injustice in Swaziland is a result of multifaceted factors. In the first place, the model of governance stands at the apex in championing gender injustice while perpetuating the violation of women sexual and health reproductive rights. It has been found that Swaziland community has embraced a hybrid of both Western and traditional features of governance where the preeminence of the traditional element has been evident. Patriarchal dominance is the second another contributing factor to the plights of women’s gender injustice on issues of sexual and health reproductive rights. This has been compounded by polygamous marriage which is overwhelmingly evident and which is honored, respected and cherished throughout the community. Coupled with absolute poverty, a third factor, these are the critical factors that have significantly contributed to promoting gender injustice forcing most women to engage into a risk unhealthy sexual and reproductive behavior. The Church Forum, which stands as ecumenical instrument has made an intense attempt in addressing issues that affect the entire community of Swaziland, particularly women’s concern. However, this study has revealed that the church engagement has been narrowly limited to HIV and AIDS and food security. It is due to this deficiency of the church engagement into the broader perspective of gender inequalities, unhealthy women’s sexual and reproductive rights have persisted. In this regard, the study has suggested that the ecumenical body in Swaziland should take a more holistic life-affirming approach in order to address women’s gender concerns comprehensively. Such approach must begin with a re-envisioning ecumenical commitment while incorporating aspects of radical feminist approach in order to foster life-enhancing change in Swaziland Community, especially women sexual and health reproductive rights. / Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2014.