This study is motivated by my own experience as a Motswana Pentecostal woman who inhabits patriarchal spaces of both the Setswana cultures and the Pentecostal church. It highlights the status of women in Botswana society and the Pentecostal church. The study seeks to construct a Pentecostal feminist hermeneutic through a contextual reading of selected texts from Luke-Acts with Pentecostal women in Botswana. The Pentecostal movement is growing exponentially throughout the world, especially in Africa. Botswana is not an exception. Studies on Pentecostalism indicate that the overwhelming membership of the Pentecostal churches is female, yet the teaching and leadership are largely male dominated. Further, women are marginalised within the Pentecostal spaces through Pentecostal hermeneutics. This is ironic because the contemporary Pentecostal church traces its origins to the Pentecost narrative in Acts 2 and their theologies emerge from Luke-Acts. On the face of it, Acts 2 and Luke-Acts encourages egalitarian existence between men and women. This means that Pentecostal beliefs and doctrines are supposed to be inherently inclusive and yet accusations of gender exclusion are often levelled against Pentecostalism. Therefore, one of the other aims of this study is to explore how Pentecostal hermeneutics advances gender exclusion, and how that is contrary to the theologies that Acts 2:1-47 embody. Using narrative and feminist hermeneutical principles, the study engages with Acts 1-2 in order to establish the importance of using this text to construct a liberating Pentecostal hermeneutic. Further, Acts 1-2 are situated within the larger context of Luke-Acts and women. In order to gain insights from Pentecostal men and women about the status of women in the church and home, Pentecostal hermeneutics, and Luke-Acts, qualitative data collection methods were employed. These are focus groups, in depth interviews, participant observation and the Contextual Bible study (CBS). The data from the different research contexts is used throughout the chapters so that there is no specific chapter on data analysis. The data is filtered through feminist theoretical framework of analysis. The research sample consists of 51 Pentecostal women and 3 pastors from two different churches located in Molepolole, Gaborone and Mogobane. The ages of the women range from 17-73. The literacy levels also differ; some have never attended formal schools while some had diplomas and degrees in different disciplines. / Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2012.

This thesis falls within the area of systematic theology. It seeks, by examining Jacques Dupuis’s theological concepts and proposals, to evaluate his perspective on a Christian theology of religious pluralism. The concepts which are examined include the idea of a single history of salvation and revelation, God’s revelation in the sacred scriptures of other religions, the universality and uniqueness of Jesus Christ, the church in relation to the Reign of God, and the characteristics of interreligious dialogue. The main theological proposals cover religious pluralism “in principle”, the Trinitarian Christology for understanding God’s saving activity outside of Christianity, and the world religions as “participated” mediations of salvation. A brief characterisation is presented of Dupuis’s life and theology in general, the influences on his thought and its evolution, and his difficulties with the Vatican. The research also covers the historical theological context out of which the theology of “inclusive pluralism” emerges, giving an overview of the main approaches to religions, namely, ecclesiocentrism, Christocentrism and theocentrism in a Christian theology of religions. Dupuis uses the Trinitarian approach to the religious history of humanity to explain the work of the Holy Trinity in the process of salvation of humanity focusing on a distinction between the enduring action of the eternal Word of God, the Word incarnate in Jesus Christ and the saving presence of the Spirit. This Trinitarian Christology becomes the basis for Dupuis’s proposal for perceiving the religious traditions as “paths” to salvation. Dupuis attributes to the religious traditions “participated” mediation on the basis of God’s self-communication which takes place in other religions. Because this dissertation has been written in the South African context, the final question concerns the possible applications of Dupuis’s inclusivist thought to the present situation of dialogue among religions in this country. In this regard, a general background is given of religious diversity in South Africa. Relations among religions during respectively colonial and early apartheid years, the second half of the twentieth century and finally democracy are examined. The research suggests areas of application of Dupuis’s proposals for dialogue among religions in South Africa. The existing relationship between Christianity and Islam is the basis for a case study of the possible application of Dupuis’s proposals. The research indicates areas of convergence between Dupuis’s proposals and dialogue with Muslims. Concrete examples reveal that the most promising forms of dialogue with Muslims in South Africa remain dialogue of life and action that are especially needed in the process of reconstruction and nation-building. The thesis concludes with an evaluation of the “inclusive pluralism” of Jacques Dupuis, its validity and contribution to a Christian theology of religions and to the future of interreligious dialogue. / Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2009.

This study is positioned in a context where the ideologies of communities, creeds and genders are marked in violent ways on women’s bodies. It is also located in a context where Christian women, by and large, internalize their subordinate status as Godordained and accept the violence perpetrated on them as normal and natural. In such a context, the christological understanding of Jesus as the “Suffering Servant” serves to reinforce the submissive, docile and subordinate position of women and legitimize the various forms of suffering that are inscribed on them as normal and even as ways to salvation. This study analyses the experiences of women who, in the midst of oppressive regimes, structures and forces, have refused to accept the inscriptions of gender, power and violence thrust on them. They have created an alternate way of speaking with their bodies in order to challenge gender stereotypes, oppressive powers and the denial of life and subjectivity imposed on them and their communities. Using the analysis of women’s resisting bodies, this study argues for an interpretation of christology that is centered on the motifs of struggle, resistance and protest, as evidenced in women’s resisting bodies and in the story of Jesus. Women’s resisting bodies and Jesus’ resistance are paralleled to reconstruct christology as resistance and protest and the resurrection as the continued and ongoing struggle for life amidst continued violence and oppression. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2010.

No abstract available. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 1997.

No abstract available. / Thesis (M.A.)-University of Durban-Westville, 1999.

What does it mean to be a father? What are our expectations of men as fathers and are those expectations being met, and what does that say about men and masculinity? Even as recently as thirty years ago, the answers to such questions would have been considered obvious to most people. The father's task was to provide for his family, to be the authority in the home and perhaps occasionally to help the mother by entertaining the children. He would not be expected to have an intimate relationship with his children or to provide either physical or emotional support to them. In fact he would not be expected to have a great deal to do with his children and as long as he provided for his family materially and maintained discipline within the home, he would be considered a good enough father. But now that has changed. / Thesis (M.A.)-University of Durban-Westville, 2004.

Mission is an ongoing process. It is essentially God's task of bringing the world unto Himself. Hence, mission must not come to a halt. However, the forms, principles and methods of approach in mission must be constantly assessed and re-evaluated. The changes in society will obviously warrant new missiological methodologies. The old way of "doing" missiology must become resilient enough to adopt itself to a new and changed situation. The change might be either positive or negative, either way the missiological approach must seek relevance. This is what this study hopes to achieve by paying particular attention to the situation of the poor. The central thesis of this dissertation is given in its title: "Mission in the context of the poor with special reference to the Isipingo Farm Community, Durban". It is our claim that Mission is an ongoing process. It is essentially God's task of bringing the world unto Himself. Hence, mission must not come to a halt. However, the forms, principles and methods of approach in mission must be constantly assessed and re-evaluated. The changes in society will obviously warrant new missiological methodologies. The old way of "doing" missiology must become resilient enough to adopt itself to a new and changed situation. The change might be either positive or negative, either way the missiological approach must seek relevance. This is what this study hopes to achieve by paying particular attention to the situation of the poor. The central thesis of this dissertation is given in its title: "Mission in the context of the poor with special reference to the Isipingo Farm Community, Durban". It is our claim that we come to understand the Kingdom as we hear God's call to us in the people and events of human history - in the critical and prophetic moments, the Kiaros of the now. Thus we recognise God's word in the poor who cry out for saving action on their behalf. We hear the message better when we find our place beside the poor, when we share the good news together. These people and events give us the message of the Kingdom today. The poor are the ones who suffer injustice through exploitation and oppression and bondage. Life is literally taken from them as they experience the concrete impact of sin. The poor are without recourse, and their resources are nonexistent. This world judges them to be beggars, destitute, burdens to the state. But the poor and weak of both the Old and New Testament are the referred of God and His justice; they receive the attention and compassion of Jesus. The poor are the persons open and receptive to God's gifts, dependent as they are on Him as the psource of life. On the basis of this biblical insight and the fact that the majority in South Africa are poor, it is our view that the church in South Africa should direct its mission efforts towards the poor. However, if the church is to do this then it is required to redefine its nature and structure. It has to bring itself in line with the ideals of the Kingdom of God (Chapter Five). Moreover, in this dissertation we argue the need for contextual analysis. We point out that we should not engage mission without first analysing the mission context. We then proceed to analyse the economic, social, political and religious conditions in Isipingo Farm, a poor sub-economic Indian community in Durban. Our intention here is to show how we can offer relevant ministry in Isipingo Farm after having determined the needs within the community. Our eventual aim is to posit some principles for mission amongst the poor in general. The intent of this study can be made even clearer in the purpose of each chapter: Chapter One attempts to do two things: Firstly, to present a broad view of mission, and secondly to argue for the need of the "contextualization" of mission. In Chapter Two we choose to look at a context. The context we choose is that of the poor. In this chapter we attempt to provide biblical justification for our choice. In Chapter Three we attempt to provide a socio-economic, political and religious analysis of a poor community (Isipingo Farm). Our aim is to show how one can relevantly minister in such a context after having ascertained the community's needs. In Chapter Four we attempt to look at the principles required for ministry in this poor community Isipingo Farm. How can we make our ministry effective and relevant? In the final chapter (Five) we attempt to redefine the role of the church in South Africa today, pointing out how such a view influences our strategies and methods of mission to the country's poor majority. What we attempt to present here is some new ways of looking at the mission of the church in South Africa in the perspective of the Kingdom, especially if we are to take the poor seriously. / Thesis (M.Th.)-University of Durban-Westville, 1991.

No abstract available. / Thesis (M.A.)-University of Durban-Westville, 1993.

Beginning with the assumption that the church is a liberative space where everyone, single women in particular, can experience wholeness, this thesis investigates the extent to which the Church of Christ in Nigeria (COCIN) executes pastoral ministry to single women. The hypothesis of the study is that the concept of women in the COCIN, the COCIN’s pastoral training and its inability to appropriate the shepherding and facilitatory model of Jesus, have not enabled an effective pastoral ministry to single women. This thesis therefore proceeds to assess the COCIN’s theology of marriage and singleness, the role of women in the COCIN, marriage and family life in Jos today, the theological education and pastors’ training of the church and the execution of pastoral ministry to single women. This is to ascertain how these have impacted on the way the COCIN offers pastoral care to single women. This work is a combination of insights from social analyses, feminist cultural hermeneutics and feminist pastoral care and communal contextual pastoral care frameworks. While establishing that culture has had a strong influence on the pastoral ministry practice of the COCIN, methods were identified from the ideas generated by participants as well as relevant literature on the subject, that could be used for the execution of pastoral ministry to single women in the COCIN Regional Church Council, Gigiring, Jos. The data for the study was collected using in-depth interviews, focus group discussions and participant observation. Participants were categorised into church leaders, clergy, seminary lecturers, magistrates, adult children from divorced marriages and single,never married women and men and divorced women. The findings of the study indicate that with respect to ministry to single women, pastoral ministry in the COCIN has not been liberative, empowering and transformative. Most of the participants indicate that the lack of an effective pastoral ministry to single women is a result of inadequate preparation for dealing with gender complexities in the pastoral training of the church. Although the study has significant implications for the overall pastoral ministry of the church,the findings of this study highlight the necessity of a gender-inclusive pastoral ministry in the COCIN for single women and for the entire church. The study underscores the need for the COCIN to utilise the communal care practice characteristic of African culture for effective pastoral ministry to the different categories of people, particularly the single,never married and divorced women in its congregations. / Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2014.

No abstract available. / Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2013.