This thesis argues that the Epistle of James provides the resources that will address the problem of discrimination and exploitation in the Church of the Brethren in Gavva area. In order to argue this, I establish that Gavva area is a peasant society. I argue that the Epistle of James addresses the situation of the peasants in the first century Palestine. The peasants were discriminated against and exploited by the wealthy and the elites in James’ time. This prompts James to condemn the wealthy landowners and the merchants for their attitude toward the peasants. I examine the Epistle against the model of the moral economy developed by Sahlins and modified by Moxnes in The Economy of the Kingdom (1988). They delineate three categories of reciprocity: generalized, balanced and negative reciprocity. These are used as the basis of analysis of James and then extended also to an analysis of the moral economy of the Church of the Brethren in Nigeria. Further empirical study reveals that the poor in Gavva area are living in poverty and are discriminated against because they did not have opportunity to receive early educational training that might have equipped them to hold positions in the church and society. The concepts of poverty of Klaus Nürnberger, Amartya Sen, Bryant Myer and Adarigho-Oriako have also assisted me in evaluating the problem of poverty of Gavva area. Since Gavva area is, like the community to which the Epistle of James is addressed, an analysis of peasants and their moral economy, clientage and patronage, honour and shame are vital to my research. In this respect, the work of James C. Scott in Domination and Art of Resistance: the Hidden Transcript (1990) has proved valuable in my analysis of the way the poor in Gavva area are dominated by the wealthy. The poor develop resistance to the church leadership and the wealthy in their “hidden transcript” developed “off stage.” In this research, I discovered that the Church of the Brethren in Nigeria has official documents on discrimination, poverty, the poor and how to take care of them, which should direct their economic policy. But the church leadership does not enforce the teachings in the documents because of contending socio-economic forces and personal interests. I also find that the problem originated in the circumstances of the merger¹ I have explained what the merger means in chapter 5. which was complicated by tribalism that is present in the church. The major tribes seem to dominate every aspect of the church leadership and its programmes and institutions. As a possible contribution to addressing the problems of discrimination, exploitation and tribalism in the church, I published Bible study material from my research findings with an emphasis on the Epistle of James. The church will use the Bible study outline to conduct Bible study in all the Local Church Councils (LCC) throughout Nigeria. My hope is that the Bible study will bring the wealthy, the poor, the pastors/church leaders and the different tribes together so that church members will come together as one and pastors and church leaders will nolonger give preferential treatment to the wealthy members but see themselves as members of one community and treating one another as equals. The pastors would not give preferential treatment to the wealthy and the wealthy would honour the poor. ¹ I have explained what the merger means in chapter 5. / Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.

No abstract available. / Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2004.

The purpose of this thesis is to show through a chain of events how the Lutheran Mission societies in their quest to provide health care through biomedicine to indigenous people in Southern Africa ended up co-operating with the South African government in the implementation of the policy of apartheid. The question that this thesis will thus seek to answer is the following: If foreign missionaries were motivated to the extent that they left their homes in Europe and North America, why did they allow their hospitals to be subjected to government takeovers without offering much by the way of resistance? Biomedicine was not introduced to supplement the existing traditional health systems but to replace them. Black people had ways and means to attend to their sick through traditional health systems such as izinyanga, izangoma, and izanusi among the Zulu, and dingaka and didupe among the Sotho-Tswana. In Southern Africa, the missionaries saw suffering and great need, and worked as lay medical practitioners to alleviate health problems long before apartheid was formally introduced after the National Party came to power in 1948. Subsequently, they worked with trained medical missionary nurses and doctors. The Lutheran missionaries saw biomedicine as being not far-removed from advancing their mission work of converting the indigenous people to Christianity. In their provision of basic biomedicine from small structures, the Lutheran missionaries developed their health centres into hospitals by means of assistance from home societies before apartheid became the policy of the government. Financial assistance was also received from the South African government especially in the 1960s to combat the tuberculosis epidemic. However dedicated the missionaries were, they were condemned to see their influence gradually reduced because they were forced to rely on government subsidies in the running of the hospitals. In the 1970s, the apartheid government nationalized Lutheran and other mission hospitals. The hospitals were taken over and handed to the newly-established homelands and self-governing states to run. Under this new management, the mission hospitals’ quality of service was compromised. The question is: why did the Lutheran missions allow their hospitals to be nationalized? Overall, one can see that the Lutheran missions were influenced by race when they excluded black people from participating in the running of the mission hospitals, despite Blacks having taken over the running of the former mission churches since the 1960s. In Botswana, nationalization occurred differently. There was no total take-over of mission hospitals and the attendant exodus of white medical missionaries. From the time of independence in 1966, the Botswana government decided to work with mission societies in health care. The government formulated health policies and provided part of the financial needs of the hospitals, while the mission societies provided personnel and ran the hospitals. For example, the Bamalete Lutheran Hospital (BLH) in Ramotswa continues to be run by the Hermannsburg Mission Society. The national Lutheran Church played an important role in the hospital as the Church was part of the governing board. This thesis has attempted to show that, while the Lutheran missionaries were motivated to develop a health care system for the indigenous people through the introduction of biomedicine and the building of hospitals, they were so dependent on the assistance of the apartheid government, especially in the 1960s and the 1970s, that they could not see that their collaboration with the government in the nationalization of mission hospitals was in fact a collaboration with apartheid. Some individual mission doctors and nurses, especially in the Charles Johnson Memorial Hospital in Nquthu, resisted the nationalization programme, but not the Lutherans. These were paralysed in the face of the pseudo-nationalization programme of the apartheid regime. The interpretation of the Lutheran doctrine of the ‘Two Kingdoms’, which dissuades Christians from interfering in the sphere of secular governance, may have had bearing on their reluctance to challenge the apartheid regime to provide better health care. / Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2012.

This study will explore and investigate the response of the Free Methodist Church of Southern Africa (FMCSA) to HIV and AIDS in the Southern KwaZulu-Natal region. It will also reflect on how the Wesleyan Healthcare Response (WHCR) can be used as an inspiration for this Church to fulfil its mission in engaging with HIV and AIDS from a gender-sensitive perspective. With reference to the knowledge that religions possess assets for addressing HIV and AIDS and gender inequality, the study argues that the FMCSA possess the necessary resource to address these interconnected challenges which it is not profitably employing currently. This resource is the theological and practical healthcare response developed by the founder of Methodism, John Wesley, during his lifetime. Using the missio Dei theory to explain the mission of the church in the world, and considering Jesus‘ healing ministry as patterns of the missio Dei‘s materialisation in times of health crises, the study suggests that the FMCSA as a Christian church is expected to respond to HIV and AIDS, a contemporary health crisis in South Africa. The study also hypothesises that Wesley‘s healthcare response is a legacy to the Free Methodists that the FMCSA can appropriate as an effective asset to fulfil missio Dei in time of HIV and AIDS and its gendered nature in the South African context. Therefore, the question responded to in this study is: how can the Wesleyan Healthcare Response inspire the FMCSA to respond to the HIV and AIDS pandemic from a gender-sensitive perspective? The following objectives were formulated in order to respond to this question: 1. to explore the discursive account of HIV and AIDS and its gendered nature in South Africa and the response of the FMCSA; 2. to critically reflect on WHCR as FMCSA‘s potential resource for missio Dei's fulfilment in time of HIV and AIDS; 3. to examine the attitude and concrete response to HIV and AIDS pandemic in the Free Methodist Southern KwaZulu-Natal (FMSKZN); 4. to assess the extent to which WHCR has been used as a resource for addressing HIV and AIDS by the Free Methodist Southern KwaZulu-Natal; 5. to suggest insights to make WHCR a resource to respond to HIV and AIDS within the Southern KwaZulu-Natal context. The data for the study was collected using empirical and non-empirical research methods. Therefore, in addition to the written sources, individual interviews with selected church leaders and caregivers and focus group discussions with ordinary adult and youth church members in five circuits of the FMSKZN were conducted. In examining the attitudes and concrete responses to HIV and AIDS in the FMSKZN, the study realised that this Church failed to learn from WHCR in order to fulfil missio Dei during this pandemic in terms of gender issues. It therefore postulates insights from WHCR that will help fill the gaps identified in the response of this Church to HIV and AIDS and its gendered nature. / Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2013.

This research uses Contextual Bible Studies as the main approach in searching for ways in which the Bible may be used as a resource to contribute to a holistic education for people with disabilities (PWDs). It explores the situation of PWDs in the DRC and demonstrates how the image of PWDs has been negatively portrayed, and how PWDs’ situation has been perceived as a misfortune. Consequently, the socio-cultural concept of disability has influenced the biblical interpretation of disability making PWDs seem to be “lesser human beings”. Therefore, the use of three biblical texts, which are Exodus 4, 1-17; 2 Corinthians 12, 1-10 and Acts 3, 1-11, in this study serves to re-read the Bible in a constructive way from the disability perspective. Each Bible study has its main focus related to the question of this study mentioned above: the first biblical text, Exodus 4, 1-17 is designed for IMAN’ENDA members with the aim of helping PWDs to discover their real identity in the light of Bible study. The core verse of this study is verse 10, in which I focused on, “How God views disability”. The second text, 2 Corinthians 12, 1-10, is designed for PWDs as well as for ablebodied people in order to understand suffering as another way of discovering oneself. The main focus of this Bible study is on v. 9, in which I dealt with “Power through weak body”. The third biblical text is Acts 3, 1-11, and is designed for church leaders from the Presbyterian Church in Kinshasa with the aim of helping church leaders to widen their understanding of healing for better integration of and support for PWDs in society. The text focuses on healing that I referred to as “Holistic Healing”. The study also offers a theological reflection on disability in the Bible. This is based, on the one hand, on findings from Bible studies with PWDs and Presbyterian Church leaders and lecturers; and, on the other hand, on interviews conducted with Protestant Church leaders and religion lecturers, and Catholic high school pupils. These investigations were conducted in order to develop a holistic educational programme for PWDs in the DRC, which is proposed as a programme in Social Transformation. / Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2013.

This dissertation deals with Futurist Eschatologies in Africa and Europe: Pannenberg, Moltmann, Mbiti and Kato. It therefore engages with intercultural hermeneutics and theologies of different contexts. It is set on the premise that Christianity as worldwide community of believers depends on the reasoning from different cultures and contexts. The dissertation engages with the four theologians individually at first and then brings their positions into a dialogue. The individual engagement serves the purpose of determining the context of each of the theologians. The context is found in the biographies of Kato, Moltmann, Mbiti and Pannenberg. Even though the four theologians are born within a timespan of eleven years their life circumstances differ greatly. But the dissertation also engages with context referring to the way Mbiti, Kato, Pannenberg and Moltmann relate their eschatologies to the rest of their theology and how they determine the importance of eschatology for life in time. The dissertation furthermore compares the writings of the four theologians. Therefore, special attention is given to Hermeneutics, the understanding of time and certain eschatological topics such as death, resurrection and judgement. Similarities and differences in different approaches of the four theologians are described and analysed. In conclusion, the dissertation stresses the importance of theological context. The term theological context refers to the correlation between different perspectives of theology. The dissertation opts for an eschatology that is founded solidly in Christology. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2008.

In recent times, there are some indications which suggest an attempt to relegate the traditional or pre-Christian notion of Nyorjmo to the background in the face of recent Christian expansion within the Ga community. This may be observed basically in two forms. First is the attitude and thinking which attempt to separate Nyorjmo, who is considered a holy God, totally from the creation, considered unholy. This view suggests that Nyorjmo is holy and therefore his name cannot be attached to any aspect of the creation which is considered corrupted with sin and evil. In this regard, a distinction is thus made between Nyorjmo, the Supreme Being, and nyorjmo, rain. A new word nugbo,1 literally 'water stranger' or 'foreign water' has therefore emerged and is now being used for rain by some Ga. Secondly, there is the assumption, especially among some Ga Christians, that hitherto, the Ga did not know about God and that it was Christianity and the proclamation of the Christian message that introduced the knowledge of God into the Ga religious culture. These views are, however, contrary to the thoughts of the traditional Ga. The pre- Christian notion of Nyoymo is that of a Supreme Being, who is not far removed from creation but deeply involved in its daily activities. Thus one finds the name of Nyorjmo attached to some elements within the creation, as the configurations of Nyoymo2 indicate. Again, contrary to the views held by some Ga Christians, oral and early written sources indicate that the notion of Nyorjmo was well established within the Ga religious and social life before the coming of Christianity. However, one realises that with the influence of Christianity and Bible translation, the concept Nyorjmo has expanded and assumed a new meaning to become the Christian God of the Bible, 'the Father of our Lord and Saviour Jesus Christ.' 1 E. T. A. Abbey, Kedzi Afo Yordan (Gbele Ke Yarafeemo), (Accra: Bureau of Ghana Languages, 1968), p 37. 2 Johanness Zimmermann, A Grammatical Sketch of the Akra - or Ga -Language and some Specimen of it from the mouth of the Natives, (Stuttgert: J. F. Steinkopf, 1858), pp 243-244. See also M. E. Kropp Dakubu, 'Linguistic Pre-History and Historical Reconstruction: the Ga-Adangme Migrations' in Transaction of the Historical Society of Ghana, Vol. XIII (i), (Legon, June 1972), p 119. This research attempts to investigate the 'development' of Nyorjmo as a religious concept from its pre-Christian usage to the present. It looks at how Nyorjmo was recognised in the traditional religious life. This is done by analysing the general historical and religious backgrounds of the Ga people, focusing on key elements within the social, political, economic and religious settings. The work further assesses the impact of Christian influence on Ga culture, especially in the area of Bible translation, and also observes how the concept has gained a new meaning as a result of this engagement. The researcher concludes by exploring some of the implications raised in the work and attempts some suggestions on how Ga Christian theology may be developed to address these concerns. / Ye bei nee amli ni Kristojamo ebahe shi ni loolo le aabo moderj ni agbe Kristojamo ashwa ye Ga shikpoji ano le, tamo noni hie miihe akpa boni wonuo wiemo 'Nyonmo' le shishi wohaa ye wo blema shihile mli aloo dani Kristojamo le bashe bie. Enejeo kpofann ye gbei srotoi enyo ano. Klerjklen le, tamo noni ye wo nifeemoi ke wo susumoi amli le wokaa ake woten Nyonmo he nfoniri ko. Noji ake wonaa ake eye Kronkron ni nohewo le esda ni ake egbei bataa adeboo noko he kwraa ejaake nofeeno ni yoo je le mli le kpa ye he ni ehe ewo muji ke esha. Enehewo le mei komei taoo ni amegbla Nyonmo ni ji Tse Ofe le ke nyonmo ni neo le ten. Arjoo nyonmo ni neo le ake nugbo.1 Emli jalemo ji nu ni ebato gbo. Nugbo nee ji gbei ni nmenerjmene le Gamei komei ketseo nyonmo ni neo nee. No ni ji enyo le, Ga Kristofoi komei susuo ake Gamei lee Nyonmo ye blema bei le amli. Ene le eji sane ni naa wa ni yoo ahuntoo. Ye neke mei nee asusumo naa le, Kristojamo ke Nyonmo wiemo le gbee ke shwamo le ji noni ha Gamei na le ake Nyonmo ko ye, ye amejamo ke shihile mli. Shi moy neke susumo nee, jee Ga shikweebii asusumo ni. Eke noni amele ye Nyonmo he kpda gbee kwraa. Anokwale le ji ake beni Kristojamo ba ko Ga shikpon le no beebe le, Gamei le Nyonmo ake Ofe ni eta adeboo fee no, ni asan ejieo eheshi ye adeboo nibii komei ke Gamei anifeemo nii ke ame daa gbi shihile mli. Ene hewo je ni woyoseo ake Gamei ke Nyonmo gbei le ebata adeboo mli nibii komei ahe le.2 Asan jwerjmo nee ni kristofoi komei yoo ye Nyonmo he le jee ja keke ni ejda, shi moy ye Gamei awiemo ke woji ni anmlafee amli le, ejeo kpo fanrj ake Gamei le Nyonmo ye ame jamo ke jen shihile fee mli dani Kristojamo ba. 1 E. T. A. Abbey, Kedzi Afo Yordan (Gbele Ke Yarafeemo), (Accra: Bureau of Ghana Languages, 1968), p 37. 2 Johanness Zimmermann, A Grammatical Sketch of the Akra - or Ga -Language and some Specimen of it from the mouth of the Natives, (Stuttgert: J. F. Steinkopf, 1858), pp 243-244. See also M. E. Kropp Dakubu, 'Linguistic Pre-History and Historical Reconstruction: the Ga-Adangme Migrations' in Transaction of the Historical Society of Ghana, Vol. XIII (i), (Legon, June 1972), p 119. Shi ksle, woyoseo hu ake Kristojamo ke IJmals Kronkron shishitsoomo eye ebua ni else shishinumo ni Gamei yoo ye Nyonmo he le mli: agbene Gamsi naa Nyonmo ake Kristofoi aNyonmo, moni IJmale Kronkron yeo ehe odase ake eji wo Nuntso ke Yiwalaherelo Yesu Kristo Tse le. Oti ni yoo mi ninmaa nss mli ji ake magbls shi ni matao boni Gamei naa Nyonmo ye ame jamo ke ams shihils mli amshaa, ksjs blema, dani Kristojamo ba ks agbene tsakemoi srotoi ni eba ksje nakai bei le amli aahuu kebashi nmsns. Boni afee ni mi nine ashe oti nss he Is, mitao Gamsi ayino saji ks ams blema shihils amli, ni titri Is mikws ame jen shihils, mankuramo, nitsumoi, jarayeli ke jamoi fee aks meni abaanye akaseys nibii nee amli. Nokome hu ni mifee ye nikasemo nee mliji ake, mikws shishinumo hee ni Gamsi ena ye Nyonmo he, titri Is kstso IJmals Kronkron le shishitsoomo no, ks agbene boni Kristojamo hu etsake ams ashihils eha, ketso IJmale Kronkron Is kanemo no. Mimu shibgblsmo nee naa ke naawoo: gbe no ni abaatso ni Kristo he nilee baa shwere ye Gamsi aten. Eji mihemoksyeli aks nikasemo hee ni jso shigblsmo nee mli Is baa hsle Gamei ashi, titri le Kristofoi, koni ameyose ake nibii babaoo ye ame jen shihile ke blema saji amli ni baaye ebua ams bo ni afee ni ams nu Nyonmo shishi jogbann ni asan ams nys ameja le ye ame disrjtss ams shishinumo naa ksjetj shihils mli. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermartzburg, 2006.

The interface between apartheid and Aids in the unique South African context between 1987 and 1990 is particularly striking. Natal was such a volatile ground, one rocked by political violence and threatened by a world epidemic. A literary study of the four years' Natal Witness Aids articles and an oral witness by four clergy living in Natal at the times reveal an intriguing debate and deeds by the people in Natal. The difficulty in ascertaining the actual spread of the disease in South Africa was imperative in the search for a reliable information system. Neither the random testing prior to 1987 nor the secret testing between 1987 and 1989 produced reliable Aids statistics. The launching of surveillance testing in 1990 not only amounted to a reliable information system but also revealed staggering statistics reports. Not only was the infection doubling every six months, but it was becoming predominantly heterosexual and exacerbated in the black race. A close study of the Natal Witness articles reveals that the Natal Aids debate could be chronologically divided into four characteristic periods. The 1987 debate was an international debate because the focus was on what was happening in North America and in Europe. The 1988 debate was an African debate because the focus on Aids for the first time placed the African continent on spotlight indicating signs of its future lead in infection and mortality. The 1989 debate was a South African debate because the articles featured miner's plague and the gay plague and their possible negative influence on the economy. The 1990 debate zoomed into the Natal province as it revealed attitudes, myths, and controversies that underpinned the Aids disease. The Natal Witness reports are both contrasted and complemented by the reflections of four Christian ministers who served in Natal at the time. The clergy used particular philosophical frameworks to reconstruct their experiences. According to Sol Jacobs, a 'black consciousness' Methodist priest, the churches did not engage in prevention because of their racial divisions. Vic Bredencamp witnessed a judgemental church, one that could not deal with the Aids disease because of its punitive theology. Ronald Nicolson, an Anglican priest, only witnessed an ignorant church, one that could not become involved in Aids prevention because of its paralysis ignorance. Lastly, Paul Decock, a Catholic priest, witnessed an active church, one that was actively involved in Aids activism as early as 1987. The ministers differed immensely on how the church responded to the Aids disease as well as in the reasons for that particular response. Both the articles and the interviews were found to be misleading in several instances. Through editing and selection, the articles left out important details and articles. The interviewees could barely establish a chronology in their memory of events. With the help of internal and external evidence however, both the interviews and the articles complement each other in establishing the Aids experiences of the Christians in Natal. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2006.

After participants had been told of the processes of Bible translation during a prayer partners meeting of Ghana Institute of Linguistics, Literacy and Bible Translation (GILLBT), one of them asked, "After the people have been given the Scriptures, what happens?" This study has been an attempt to supply answers to such questions. It attempts to ascertain the impact that the Bible translation strategy (BTS) of GILLBT has had on the Dega people of Ghana, especially their socio-cultural and spiritual lives. The study uses Darrell Whiteman's conceptual framework of Integral Human Development to analyse how the Bible translation strategy has contributed to their human development. The BTS comprises linguistic and anthropological research, Bible translation, literacy and development and Scripture-In-Use. The dissertation traces the historical origins and the rich but distinctive cultural beliefs and practices of the Dega. The results have shown that rete WJ bi ka, tete WJ bi kyere, "the past has a lot to say and teach us". The emergence of the Church and the BTS in the Dega Hare (Degaland) has also been outlined. One fact that runs through all the stories is the conspicuous role that the laity played in bringing the Church to Dega Hare. The Church came as early as in the 1930s, mostly from the south of the country. However, the situation is changing and from the 1990s Dega initiated churches are emerging. The BTS has been in Dega Hare since 1981 and some of the fruits have been the Deg New Testament, an ongoing Old Testament translation, a literacy program that has made over three thousand Dega literate in Deg, a Scripture use promotion program called Scripture-In-Use and an indigenous organisation, Deg Language Project. The dissertation analyses the socio-cultural and spiritual impact that the BTS has had on Dega in chapters four and five. It uses human interest stories and testimonies to depict the impact on the lives of individuals and communities. The dissertation ends with a summary of the findings and some recommendations for the future. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2004

The thesis compares the structure of the theological responses of Martin Luther and contextual theologies , especially those of Juan Luis Segundo and Albert Nolan. The structure of the theologies are described using concepts derived from the methodologies of research programmes developed by Imre Lakatos. The social and ideological background of the ruling ideology of Luther's time (medieval Catholicism) and that of contextual theologies (neo-colonial capitalism) are presented . Parallels are found in that the ruling ideology utilises a monopoly on legitimating authority to orientate the life energies of people to achieving legitimation in terms of norms set up by the ruling class. These norms result in a an exchange of work for legitimation, and so exploit people. This constitutes an 'in and up' theology: Resources are drawn in in order to climb up to a position of legitimation . Both Luther and contextual theologies respond by reversing this pattern, decoupling legitimation from the norms of the ruling class and the work of people. They constitute 'down and out' theologies: God, the legitimator, is down with people, and because legitimation is given freely to people down where they are, energies flow out to serve the common good. Dissimilarities between Luther and Contextual Theologies are found in the locus of legitimation (individual vs. social), the role of faith, and the negative heuristic (dialectic of the cross vs. transformation of the system). It is argued that the difference in negative heuristic is mainly responsible for the perennial nature and conservatism of Lutheran Theology versus the rapid demise of South African contextual theology. The results of the investigation show that the conceptual structure of Lakatos' epistemology, coupled with an analysis of the flow of legitimation and orientation, is useful in structuring and evaluating theological systems on the questions where does legitimation come from, where to does the theology orientate, and how are orientation and legitimation linked. These questions may be seen as a new way of formulating the lawl gospel distinction of classical Lutheran theology. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2004.