As both a philosopher and a Christian, John Macmurray (1891-1976), spent his life attempting to show that we are truly called to a life of unity with one another. He makes a strong philosophical case that to be properly human is to seek and to intend communion with others, and in his analysis of the nature of the human person he offers uS a way of understanding that the call to Christian unity is not simply a matter of pastoral effectiveness but one that expresses the deepest truth of our human being, that we are most fully ourselves when we are in communion with one another. The call to unity among the Christian Churches is one that has largely shaped pastoral and theological concerns over the last hundred years or more. The efforts of the World Council of Churches and the writings of many eminent theologians have pushed the question of ecumenism to the forefront of Christian consciousness. It is now generally recognised among Christians of all traditions that the failure of the Churches to give practical expression of the unity for which Christ prayed is itself a major obstacle to the proclamation of the Good News, and one that inhibits the message of Jesus from being properly heard and accepted by many who are seeking meaning in their lives. In terms of how best to achieve the unity that so many desire, there has long been a divide between those who argue that unity should come about through doctrinal agreement and those who say that, while doctrine tends to divide Christians, unity can be best achieved through a shared commitment to practical efforts to make the world a more peaceful, just and loving place. Something, however, that has been largely overlooked in the whole ecumenical question is the need to find an appropriate philosophical basis for unity among peoples and among the Churches. Without such a philosophical underpinning, the call to unity can easily be seen as simply a practical pastoral tool for the effective proclamation of the Gospel or as nothing other than emotive rhetoric. In the writings ofJohn Macmurray we· are able to find an approach to the question of ecumenism that provides us with just such a philosophical basis for unity. This dissertation engages in a close reading of both Macmurray's philosophical and religious views, and suggests that, despite some inconsistencies in his own approach, Macmurray offers the whole ecumenical project a significant philosophical basis for the notion that in seeking unity among the Christian Churches we are being faithful to our nature as human beings. While not denying the sincerity of the countless numbers of those who have committed themselves to the call for unity among Christians, the desire for unity needs to be fortified by an appropriate understanding of human nature. It is. argued that the ecumenical movement can be greatly enhanced by the kind of perspective that Macmurray brings to the whole question of unity. His voice still needs to be heard. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2002.

What is the real meaning of life and death; the absence and presence of Jesus at Bethany? These fundamental biblical questions, which constitute the theological concern ofthe Lazarus story, not only tortured the Johannine Community, the Community of Eternal Life but they still challenge each believer who goes through the same experience today. Could sickness, suffering and death be a way of glory and life? The present study is concerned with these very harsh issues through a contextual exegesis of John 11:1-44 based on the Tri-Polar Exegetical model of Draper, Grenholm and Patte. Considering the disastrous consequences caused by sickness and death, divisions, distress, fear, weakness of faith, especially in the context of crisis of values in Congo-Brazzaville, this work stands as a help. The study would like to be an appeal, a challenge for each believer in order to overcome and make the reality of death part of his/her life, as well as the fear this phenomenon generates. In other words, the findings of the exegesis of the Lazarus story challenge each C-hristian in Congo-Brazzaville to a true meta-noia which allows one to give a human response of high quality to God's initiative, God's presence and action which are revealed in "the signs of the times." In this process, the Church could help believers by referring to African values as a precious treasure of African wisdom and proverbs as dynamic elements of the language capable to strengthen faith and hope, thanks to their rhetorical dimension. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2002.

Although the Bible was brought to Africa by missionaries as part of the Western European colonial package deat Africans have claimed the book as their ownand have appropriated it from the perspective of their culture, world-view and life experience. It is as though Africans are asking, with the attendants in Jerusalem on Pentecost, "How is it that each of us hears [the wonders of God] in his own native language?" (Acts 2:8ff). In the midst of the stresses caused by poor working conditions, low wages and high cost of living, the African commuter-train worshipper has found the Bible to be an indispensable source of hope, and a source of life itself. In the morning, on the way to work, and in the evening on the way back home, the African commuter can still afford a smile as the Bible promises him/her solutions to all problems. When the problems seem insurmountable, the commuter finds solace in the Biblical beatitude "Blessed are you who are poor, for yours is the kingdom of God" (Luke 6:20b). The commuter hears blessings pronounced on the hungry and the weeping in the Bible, and he is convinced that these blessings are pronounced on him too. The Bible is an indispensable tool in the hands of the African commuter-train worshipper, who interprets it and appropriates its message in a liberating manner, which the western mind sometimes cannot make sense of. The Bible remains the one book that gives dignity to all the commuter-train worshippers who live in squatter camps and sprawling townships, as it banishes all social inequalities. This study is about the way in which the African commuter-train worshippers read and interpret the Bible. The commuter's use of the Bible is placed within the context of the conventional African Biblical hermeneutical field. The commuter is recognized as an ordinary (untrained) reader whose contribution is highly valued by this author. This piece of work is a modest attempt at bringing to light the emerging phenomenon of commuter reading of the Bible, with the hope that Biblical scholars will take note of this rising phenomenon and give it the attention it deserves. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2002.

This thesis, grounded in a select group of women's experience, critiques the exclusive images for God presented by the Church in its language and liturgy. My contention in this thesis is that in an emerging democracy such as South Africa, the metaphors and language used are increasingly restrictive - in terms of both the empowerment of women and the enrichment of men. I look at how feminist scholarship has focussed on the implications of patriarchy for women and the claim by feminist theologians that the ensuing symbols have been damaging for women The analysis includes means to recover traditional images for God and suggestions of ways to discover alternative images. Following the feminist analysis, I argue for a hermeneutic which locates the meaning of the tradition within the experience of three local, select groups of women. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2000.

La conversion a Christ pour un Africain suppose, en general le passage d' un concept religieux traditionnel a celui de l'Evangile. Cette nouvelle situation engendre sans aucun doute des mues ou ruptures meme si une continuite demeure a certains niveaux des croyances et pratiques entre les deux systemes de la foi religieuse. Dans le cas specifique du peuple Dan, en nous appuyant sur l'ouvrage de Sanon, les sources oracles et d'autres ecrits, nous avons fait une analyse de six elements fondamentaux de la religion traditionnelle Dan tout en faisant ressortir les points de contacts et de ruptures entre ceux-ci et la foi chretienne. Les concepts qui ont fait I' objet de notre reflexion sont: Dieu, les sacrifices, la priere, les mediateurs, la mort et I' au-dela. A chaque niveau de notre analyse, nous avons constate qu'il existe bel et bien des caracteristiques communes entre la foi traditionnelle Dan et le message de I'Evangile. Celles-Ia constituent les elements de continuite qu'il faut preserver et perfectionner a la lumiere de I'Evangile. Mais, par ailleurs, nous avons releve certaines croyances et pratiques qui s'opposent aux principes de la ...•. parole de Dieu et dont le Dan doit se detacher s' il veut demeurer dans les normes et exigences d'une conversion authentique a Christ. Il appartient donc a l'Eglise d' aider le chretien Dan a consolider sa foi par l'abandon de tout ce qui dans son patrimoine culturel et religieux s'oppose a l'Evangile. Elte l'encouragera aussi a preserver les elements de sa religion qui peuvent contribuer a sa croissance spirituelle. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2000.

This research proceeds from the premise that Okullu was a significant church leader in Kenya. His significance relates to his outspokenness on issues of social justice including the struggle for political liberation from the oppressive one party system and issues of human rights. The purpose of this dissertation is to reconstruct Okullu's Christian political theology through establishing what motivated him and the biblical basis for his socio-political activities. An attempt is made to reconstruct the socio-political environment, which gave birth and necessitated Okullu's prophetic ministry and to investigate the social and spiritual factors, which shaped him. The findings of the research reveal that Okullu spoke out of conviction. His theology of development and participation had its roots in evangelical and ecumenical perspectives emerging between the 1960's and early 1980's. For Okullu the mission of the church was the total liberation (salvation) of the whole person body, soul and spirit. Evangelism and social concern were mutually inclusive. The major sources of his theology were African socialism and the Bible. The ideals of African socialism, which he incorporated in his theology, which are in harmony with biblical principles were: the high value placed on the individual, the principle of equality and the central place of the community in development. He argued for a people-centred holistic development, which took account of the whole human person- body, soul and spirit. For Okullu, the biblical basis upon which Christians should act in a non- Christian society is the prophetic role of the church, founded upon the justice of God as illustrated in the writings of the Old Testament and continued in the concept of the 'kingdom of God' and the concept of 'God as judge in the teachings of Jesus Christ in the New Testament. Although Okullu affirmed the validity of the doctrine of separation in church-state relations, the concept of separation according to him does not fully explain the relationship. The separation is only institutional but at value level the two are bound together in the realm of ethics owing to their common origin in God. It is this integrated whole that gives the church its mandate for involvement in politics. Okullu's significance is demonstrated historically, by the literary out-put containing his socio-political challenges that faced Kenyan society in his time, testimony of others expressed in condolence letters and the views of groups of persons interviewed for this work. Okullu spoke out against injustices. He fought for human rights. His most significant contribution was spearheading the multi-party debate and the repeal of the section of the constitution of Kenya, which had made Kenya a single party system. His prophetic ministry was hammered out in the public arena. He was an Amos of his time. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2003.

No abstract available. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2003.

Taxation was one of the crucial issues facing the first century Palestinian peasantry. In particular, the Galilean peasantry suffered under a triple tax system: tribute to Rome, taxes to support the Herodian administration, and the Temple tithes and taxes. These taxes were not used for the well being of the people, but were a means for the ruling class and Temple leaders to enrich themselves. The wealthier the ruling and Temple elites became, the poorer the peasants became. The burden of taxation forced the peasants to borrow. This would later lead them into a state of indebtedness, landlessness, debt-slavery and finally, into severe poverty. It is against this background that we explore Jesus' response towards taxes in his words and deeds. After investigating the response of Jesus towards taxes, this study examines how Jesus' response challenges the Evangelical Lutheran Church in Tanzania (ELCT) - Konde diocese in its handling of taxation issues in its context. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 1999

Thesis (M.Th. Theology)-University of Natal, Pietermaritzburg, 1998

No abstract available. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 1998.