Thesis (Ph. D.)--Lehigh University, 2004. / Includes vita. Includes bibliographical references (leaves 269-284).

The main problem, which this study aims to address is: what Biblical counselling can be given to Sotho Christian members who believe in Witchcraft? In addressing this problem the study will attempt to answer the following questions: What is the Scriptural message concerning witchcraft? What effect does the problem of limited cosmic good; fear and doubt about one's life-force have on Christians of the Reformed Churches in the resort of Synod Midlands? What guidelines can be developed to contribute in pastoral counselling for members who strongly believe in witchcraft? Therefore the aim of this study is to investigate and propose guidelines for counselling Sotho Christian members who believe in witchcraft. The study utilises Zerfass's model for research to form a basis theory, meta-theory and practical theoretical guidelines and methodology (Heyns & Pieterse, 1990:35-36). The study compares a Scriptural perspective about witchcraft practice with the practical situation that Sotho Christian members find in their daily lives. The following key words and phrases direct the focus of the study: limited cosmic good, fear, and doubt about someone's life-force. Scriptural perspectives and the key words are researched in detail, compared and evaluated Biblically. The conclusion provides guidelines from a Christian perspective to help Sotho Christian members who believe in witchcraft. These guidelines may only be effective when Sotho Christian members and Christian counsellors follow them. It is the duty of the Church of God to promote those Biblical guidelines and it is also the duty of the Sotho Christian members to apply them fully in their daily lives. / Thesis (M.A. (Pastoral))--North-West University, Potchefstroom Campus, 2007.

Thesis (M.A.)--Marshall University, 2003. / Title from document title page. Document formatted into pages; contains 70 p. Includes bibliographical references (p. 68-70).

The main problem, which this study aims to address is: what Biblical counselling can be given to Sotho Christian members who believe in Witchcraft? In addressing this problem the study will attempt to answer the following questions: What is the Scriptural message concerning witchcraft? What effect does the problem of limited cosmic good; fear and doubt about one's life-force have on Christians of the Reformed Churches in the resort of Synod Midlands? What guidelines can be developed to contribute in pastoral counselling for members who strongly believe in witchcraft? Therefore the aim of this study is to investigate and propose guidelines for counselling Sotho Christian members who believe in witchcraft. The study utilises Zerfass's model for research to form a basis theory, meta-theory and practical theoretical guidelines and methodology (Heyns & Pieterse, 1990:35-36). The study compares a Scriptural perspective about witchcraft practice with the practical situation that Sotho Christian members find in their daily lives. The following key words and phrases direct the focus of the study: limited cosmic good, fear, and doubt about someone's life-force. Scriptural perspectives and the key words are researched in detail, compared and evaluated Biblically. The conclusion provides guidelines from a Christian perspective to help Sotho Christian members who believe in witchcraft. These guidelines may only be effective when Sotho Christian members and Christian counsellors follow them. It is the duty of the Church of God to promote those Biblical guidelines and it is also the duty of the Sotho Christian members to apply them fully in their daily lives. / Thesis (M.A. (Pastoral))--North-West University, Potchefstroom Campus, 2007.

No description available.

Thesis (Th. M.)--Nairobi Evangelical Graduate School of Theology, 1989. / Abstract. Vita. Includes bibliographical references (leaves 217-228).

Yes

Thesis (M.A.) --University of Limpopo, 2010 / Ngudo iyi i khou sedzulusa ṱhuṱhuwedzo ya lutendo lwa vhuloi kha vhushaka vhukati ha vhathu kha Tshivenḓa. Luambo lu kwamaho matshilisano na vhupfiwa zwi ḓo dzhielwa nzhele. Hu ḓo sedziwa na maipfi a elanaho na zwa vhuloi. Izwi zwi ḓo itwa ho katelwa vhuḓipfi, u vhaisala, kudzhielwe kwa zwithu, mbeu na maambele musi hu na lutendo lwa zwa vhuloi. Ndi zwa ndeme u ḓivha uri dziṅanga dzi na luambo lu ne dza lu shumisa u sumbedzisa vhuloi ngeno vho vhafunzi vha zwa vhurereli vha na maitele na maambele a vho.

No description available.

Towards the end of the nineteenth century, colonial governments across Africa, including South Africa, promulgated laws which aimed to prohibit the accusation of witchcraft, methods for the detection of witches and witch trials. However, while administrators saw merely superstition in witchcraft beliefs, “repugnant to the standards of civilisation”, many Africans saw an integral element of the social and spiritual order. The policing of witchcraft beliefs became a thorn in the side of colonial rule. This article brings to light some of the deeper historical complexities in policing witchcraft by looking at the application of witchcraft law in the early twentieth century ‐ a neglected period in witchcraft scholarship. Firstly, it examines some prominent discursive constructions of the concepts of “witchcraft” and the “witch doctor” during the early twentieth century, two terms which feature centrally in colonial witchcraft legislation. It argues that these terms were shrouded in a great deal of misconception and, at times, fear. Secondly, it examines instances in which the Transvaal Witchcraft Ordinance No. 26 of 1904 was applied at the Supreme Court level, demonstrating that it was employed in a wide variety of instances which often shared only a tenuous link to poorly defined notions of “the supernatural”. Nevertheless, diviners seem to have been especially prejudiced in the implementation of the law. Finally, archival correspondence derived from Native Affairs Department files dealing with witchcraft are examined to reveal that the job of policing witchcraft was rather more uncertain and ad hoc at the grassroots level than official “civilising” rhetoric may have suggested. While in principle there was no compromising with beliefs in witchcraft, in practice, such beliefs had to be carefully managed by local officials, who were given (often uncomfortably) wide powers of discretion in deciding when and how to employ the force of the law.