No abstract available. / Thesis (M.A.)-University of Durban-Westville, 2000.

This dissertation re-examines Christ's hospitality from the perspective of inculturation/contextualisation, which is a common trend in African Theology today. It starts on the premise that Christ is the ideal model of hospitality that African Christianity ought to draw some lessons from as we embark on a theology of reconstruction. In so doing, it has sought to trace the concept of hospitality from the ancient times to the present times thereby relating it with the contemporary issues. The work is divided into six chapters and a conclusion that serves as a seventh chapter. The Introduction chapter sets the argument, describing the background to and motivation of the research, the review of relevant literature, the research problem, the theoretical framework and the research methodology. Chapter two defines the concept of hospitality tracing its linguistic roots, its ancient interpretations and practices; the Old and New Testament version of hospitality and concludes the chapter by assessing the characteristics of hospitable places with regard to Christ's hospitality. Chapter Three which is a continuation of chapter two continues with the survey of hospitality from Christian monasticism to post-reformation period where Rev. John Wesley emerges as a great beacon of hospitality after the Industrial revolution that took place in Europe. Chapter four revisits the concept of hospitality in Africa from the ancient times to the present times. It cites the general features of African hospitality and examines its uniqueness by comparing it with the Western hospitality. It also looks at the abuse of African hospitality through the ages citing some cases such as slavery, colonialism and neo-colonialism. The chapter is premised on the conviction that African hospitality is compatible with Christ's hospitality hence the need to harness it through inculturation. Chapter five examines the faces of Christ in African Christian hospitality. It is based on the premise that Christ is in each and every one of us when we extend love to one another; for he is in the faces of the suffering and all the afflicted peoples of Africa and beyond. In this chapter, Christ is examined as one who cares and is therefore concerned, thereby challenging us to seek Christ in our day today lives. He is thus examined as a liberator, a reconstructor, a healer, a guest, a host, and a unique ancestor. Chapter six is the climax of our study, which specifically examines Christ as a model worth imitating as we grapple with the concerns of the twenty first century. Christ is portrayed as a model in terms of liberation, reconstruction, family level, cultural level, and rural ministry. As an area that has not been exhaustively done in African Theology, the chapter, in some sections, allows the various contributors to give their interpretations on Christ thereby coming very close to chapter five where we were looking at the faces of Christ. A good example is Christ as the model of liberation where the contribution of African Women Theologians (otherwise called the Circle of Concerned African Women Theologians) is given prominence as a case in point where women in Africa, have to look at Christ as the model of liberation from patriarchal structures and as one who supersedes all genders. The chapter concludes by a passionate appeal that even if Africa may be walking through the valley of the shadow of death, we need not fear for Christ the ideal model in every sphere of life is with us. He will make us lie down in greener pastures, restore our souls, guide us in the paths of righteousness and lead us beside quite waters (Psalm 23). We must therefore seek to learn from him hence the caution, "my people are destroyed from lack of knowledge" (Hosea 4:6). The chapter therefore acts as a conclusion of the study in spite of the fact that we have chapter seven that concludes the whole study. Chapter seven concludes the study by an appeal to Africa of the twenty first century to swim into action and face the challenges such as sexism, tribalism, regionalism, HIV/Aids and corruption, with confidence knowing that the hospitable Christ is with us and will be there to guide us in our undertakings till the end of the age (Matthew 28: 1820). / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2003.

This dissertation investigates the development of progressive Christianity. It explores the ways in which progressive Christian churches in Canada adopt biblical criticism and popular theology. Contributing to the anthropology of Christianity, this study is primarily an ethnographic and linguistic analysis that juxtaposes contemporary conflicts over notions of the Christian self into the intersecting contexts of public discourse, contending notions of the secular and congregational dynamics. Methodologically, it is based upon two-and-a-half years of in-depth participant observation research at five churches and distinguishes itself as the first scholarly study of progressive Christianity in North America. I begin this study by outlining the historical context of skepticism in Canadian Protestantism and arguing that skepticism and doubt serve as profoundly religious experiences, which provide a fuller framework than secularization in understanding the experiences of Canadian Protestants in the nineteenth and twentieth centuries. In doing so, I draw parallels between the ways that historical and contemporary North American Christians negotiate the tensions between their faith and biblical criticism, scientific empiricism and liberal morality. Chapter Two seeks to describe the religious, cultural and socio-economic worlds inhabited by the progressive Christians featured in this study. It focuses on the worldviews that emerge out of participation in what are primarily white, middle-class, liberal communities and considers how these identity-markers affect the development and lived experiences of progressive Christians. My next three chapters explore the ways that certain engagements with text and the performance or ritualization of language enable the development of a distinctly progressive Christian modality. Chapter Three investigates progressive Christian textual ideologies and argues that the form of biblical criticism that they employ, along with entrenched concerns about the origins of the Christian faith ultimately, leads to a rejection of the biblical narrative. Chapter Four examines the ways in which progressive Christians understand individual 'deconversion' narratives as contributing to a shared experience or way of being Christian that purposefully departs from evangelical Christianity. The final chapter analyses rhetoric of the future and argues that progressive Christians employ eschatological language that directs progressive Christians towards an ultimate dissolution.

Only recently have scholars given particular attention to the development of the racial discourse present in early Christian apologetics. This study is aimed at understanding the Latin and Greek literary antecedents to the development of a Christian discourse on race and identity and examining in detail the apex of this discourse in the work of third century apologist Origen of Alexandria. Origen’s work represented the apex of an evolving discourse that, while continuing to use traditional vocabulary, became increasingly universalizing with the growth of the Roman Empire. By understanding how Christians in the first three centuries shaped their attitudes on race and identity, scholars can better comprehend the place of Christianity within the cultural framework of the Roman Empire.

This thesis investigated the factors contributing to the tense relationship between the congregations of the African Methodist Episcopal Church and the Dutch Reformed Mission Church in Piketberg during 1903-1972. It investigated the reasons why two congregations of colour in a small town as Piketberg were established. The problem that was investigated was a social, historical and religious one of determining which factors contributed to such tension.

Text in Afrikaans / Musiekvideos is 'n integrerende deel van die (rock)-musiekbedryf, hoofsaaklik as reklame vir die kunstenaars en hul musiekopnames. Musiekvideos is verder 'n wesenlike deel van die massamedia, in so 'n mate dat daar verskeie spesialismusiektelevisiekanale is wat 24 uur per dag op al die kontinente uitsaai, wat 'n aanduiding gee van die omvang van musiekvideos. Hierdie videos speel veral 'n vemame rol by die jeug as sub-kultuurgroep. Ook christenmusikante gebruik musiekvideos, en hul videos word gereeld as deel van christelike programme uitgesaai. Dit is gewoonlik een van die oogmerke van christenkunstenaars om die evangelie deur hul musiek uit te dra, en in die geval van christelike musiekvideos dien hulle dikwels nie net as reklame nie, maar word daar ook 'n christelike boodskap oorgedra, veral in die geval van verhalende en konsepvideos. Daar word na die rol van hierdie videos in die konteks van die christene se benutting van die massamedia gekyk en daar word onder meer 'n teologiese fundering vir die gebruik van die massamedia in die algemeen, asook musiekvideos in die besonder gegee. 'n Aantal musiekvideos van kontemporere musiekkunstenaars soos Carman, Michael W. Smith, Steve Taylor, The Newsboys, en Steven Curtis Chapman word individueel beskryf en vanuit 'n teologiese perspektief beoordeel om te sien hoe suksesvol hulle in die oordra van 'n christelike boodskap is. Daar word 'n vergelyking getref tussen christelike en sekulere musiekvideos en hoe sekere onderwerpe benader word. Sekere tekortkominge, sowel as positiewe aspekte by christelike musiekvideos word as deel van 'n missiologiese reflektering uitgewys. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

Text in Afrikaans / Menseregte is 'n saak wat sedert die Tweede Wereldoorlog met sy grootskaalse vernietiging en chaos internasionaal al hoe sterker op die voorgrond begin tree het. Dit is veral buitelandse, maar ook binnelandse beskuldigings ten opsigte van rassisme en apartheid in ons land wat aanleiding begin gee het tot onderhandelings rakende die uitwerk van 'n handves van menseregte vir alle inwoners hier te lande Die historiese ontwikkeling van menseregte in belangrike Westerse lande, maar ook binne sosialistiese konteks, bied belangrike perspektiewe vir die verstaan van hierdie kwessie. Ongelukkig is die kerk se stem vir baie jare nie oor hierdie aangeleentheid gehoor nie. Ook het die NG Kerk dit beskou as 'n liberale, humanistiese en kommunistiese aanslag teen hulle "Skrifgetroue" lewensiening. Omrede so baie mense hulle besluite in terme van hulle geloofsbeskouing neem, word daar duidelikheid oor die saak gesoek in die Bybelse beskouing van die begrippe geregtigheid, menswaardigheid en vryheid. Sekere hermeneutiese probleme word onder oe geneem sodat die volle waarheid oor hierdie saak aan die orde kan kom. Na aanleiding van bogenoemde gebeure het die regering aan 'n Regskommissie opdrag gegee om 'n akte van menseregte op te stel. Die klem wat hierin op verskillende eerstegenerasieregte gele word ten koste van sekere noodsaaklike sosio-ekonomiese regte, wat vir soveel swart inwoners van ons land so belangrik is, word krities geevalueer. Hierteenoor le die ANC in sy konsep-manifes op realistiese wyse klem op hierdie sogenaamde tweedegenerasieregte en regstellende optrede. Daar word bevind dat di t die mees volledige en toepaslike dokument van sy soort in ons land is, omrede dit vanuit n situasie geskryf is wat deeglik rekening hou met die eiesoortige behoeftes van die Swartes. Die hele kwessie van menseregte waardeur mens teen mens beskerm word, bring oak die kwessie van diere- en plantregte na vore. n Omgewings-poli tieke beskouing wat voorkeur gee aan die sosio-ekonomiese belange van mense ten koste van omgewingsbewaring, word bespreek. Ten opsigte van hierdie sake word die mens deurgaans in die Skrif opgeroep om God in sy optrede teenoor sy medemens, dier en plant te vergestalt / Human rights is a matter which has come strongly to the fore since the Second World War with its wholesale destruction and chaos. It was especially foreign, but also internal accusations of racism and apartheid in our country which gave rise to negotiations to draw up a charter of human rights for all the inhabitants of our country. The historical development of human rights in important Western countries, but also in a socialist context, provides important perspectives for an understanding of the matter. Unfortunately the voice of the church was not heard on this matter for many years. The Dutch Reformed Church has also seen it as a liberal, humanist and communist attack on their "true" scriptural understanding of life. Because so many people make their decisions in terms of their faith, clarity is sought on this matter in the Biblical concepts of justice, human dignity and freedom. Certain hermeneutical problems are considered to arrive at an accurate understanding of the Biblical message. As a result of the above-mentioned chain of events, the government appointed a Law Commission to draw up a bill of human rights. The emphasis in this draft bill of rights which is laid on various first generation rights at the expense of essential socio-economic rights, which are so important to many black inhabitants of our country, is critically evaluated. In contrast, in its proposed bill of rights, the ANC emphasises this so-called second generation rights and affirmative action in a realistic way. It is found that this is the most complete and appropriate document of its kind in our country, because it was written from a situation which thoroughly takes account of the distinctive needs of the Blacks. The whole matter of human rights brings the matter of animal- and plant-rights to the fore. A view on the politics of the environment which prioritizes the socio-economic interests of the people at the cost of nature conservation, is discussed. With regard to these matters humankind is called upon throughout the Scriptures to manifest God in their conduct towards their fellow-man, animals and plants / Philosophy, Practical and Systematic Theology / D. Th. (Teologiese etiek)

Nobody has a safeguard against loss. All people experience loss and the accompanying grief process during their lifetime. Grieving is a complex process. There are many different forms of grief. The grief process is understood in this study as identifiable moments rather than successive stages. The moments of grief are experienced on an unconscious level and vary in intensity. The role of the counsellor is to facilitate the process of bringing the experiences of grief into the conscious. This provides the counselee with the opportunity to work through his or her experience of loss. The contention of this study is that an existential experience of God’s presence can counteract the despair often associated with loss and the grief process. A method of story telling is used to bring hopeless stories into the empathic presence of God. Hope then becomes possible. A person’s experience of God is articulated by means of metaphors. Some of these are shared with the faith community as a whole, whereas other metaphors express the person’s individual experience of God. The different God images function in relation to one another. This study investigates how images of God can be harmful or helpful to the counselee in the grief process. The use of imagery assists in bringing the person’s perceptions of God to conscious awareness. By means of questions asked from a not-knowing position the counsellor helps to facilitate the telling of their story of grief, the story of God’s presence, and eventually their new story of hope for the future. The counselee experiences consolation, healing, liberation and a victory which becomes an existential reality in God’s presence. This pneumatic event is understood as God’s deliverance through Jesus Christ from a situation of hopelessness. This liberation takes place here-and-now. At the same time it is open toward the future. / Thesis (PhD (Practical Theology))--University of Pretoria, 2006. / Practical Theology / unrestricted

In general, adolescence is regarded as a period of growth between childhood and maturity. Children in this phase undergo a so-called developmental stage of the human life cycle. Consequently, family circumstances are of great importance. Adolescents in South African remarried families go through diverse and dynamic experiences with regard to forms of family or family types: biological families, single parent families, and remarried families. In social discourse, a biological family is widely believed to be the optimal set of circumstances for children, whereas a single parent family and a remarried family lack proper support for children. Is this true? Are the circumstances of adolescents in a remarried family an obstacle to their growth? The main purpose of this research was not to gather data about adolescents in remarried families and to add such data, but to understand adolescents’ stories in greater depth. With this in-depth understanding, this research attempts to bring together the outcomes of their told stories (local knowledge) and their community and the academic world. To do this, two main characters from remarried families joined the research project and the voices of two schoolteachers were included. In order to obviate probable biases on the part of the researcher, the two teachers took on the role of a reflection team. In unstructured conversational interviews, the researcher adopted a pastoral narrative approach, in accordance with a social constructionist perspective. / Thesis (PhD (Practical Theology))--University of Pretoria, 2008. / Practical Theology / unrestricted

The following treatise focuses on the ongoing conflict within the church regarding the issue of homosexuality. It is an important issue that has divided both churches and denominations and it continues to cause hurt in both the lives of Christians and non-Christians alike, both straight and gay. The popular position seems to be that the church, and Christians in general, are homophobic and believe that Christianity and homosexuality are not compatible. This research is a case study and focuses on a church in London. The research was carried out to discover whether this position, often portrayed by the media, was true of this church. It also sought to discover whether theories of conflict management and in particular John Burton’s theory of basic human needs could offer insight and alternative approaches in future discussions. The findings of this research offer hope in the situation in that they show this particular church is not homophobic, nor do the majority believe homosexuality and Christianity to be incompatible.