This study seeks to answer a fundamental question facing missiologists and historians of Mormonism: given their sustained preoccupation with converting others to Mormonism and their thriving tradition of missionary work, how do Mormons conceive of their mission? By focusing on the theoretical frame in which Mormon missionaries imagined the non-Mormon world, prepared for missionary engagement, and derived their expectations for their mission work, this study aims to illuminate the development of Mormon missionary activities and explain the processes by which Mormons fashioned for themselves a missional character. Beginning with Joseph Smith and the emergence of his missional thought and ending with the institutional shifts of the Mormon Church toward mission programs, this thesis attempts to map the general arc of Mormon mission theory as it developed within the context of early American religious history.

The central thesis of this study is that Newbigin‟s thought and writing can contribute to understanding the church as an integral part of Indian society, in terms of both her identity and role. Newbigin‟s writing, subsequent to his return to the West after more than three decades in India, often sought to address what he saw as the Western church‟s loss of confidence in its role and position in a post-enlightenment, post-Christendom society. This study tries to work with this material, as well as what was written during his time in India. The second chapter and the third chapter give consideration to the two central elements in Newbigin‟s understanding of the church‟s mission and identity: the eschatological renewal of the whole earth that will occur at the return of Christ and the connection of this end to Christ‟s death on the cross. As the third chapter will consider, while he locates the focus of the church‟s mission in relation to the end, the death of Christ indicates the way in which this mission will be carried out. The remainder of the third chapter will consider the implication of this for the church‟s mission in relation to the presence of poverty and marginalisation in Indian society and its movement towards a consumer economy. The fourth chapter will consider the place of the church in relation to India‟s long and rich culture, suggesting ways in which the church is to become an incultured community. The fifth chapter will address the issue of the relationship of the church to the followers of other faiths. Through interaction with some Indian theologians it will be shown how Newbigin gave attention to the church as both open to the movement of the Spirit beyond the boundaries of the church, while also emphasizing the church as central to our knowing Christ. The sixth chapter will draw out the ways in which Newbigin was consciously engaging with the post colonial context of the church, particularly in his interpretation of the relationship between the Spirit and the church. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

African Religion offers new images and symbols of reconciliation that may enhance existing Christian reconciliation metaphors and liturgies. Traditionally, Christians understood reconciliation through the images of either Augustine’s victory model, Anselm’s objective model or Abelard’s subjective model. While these images offered valuable insights, they are limited and increasingly difficult to understand in our modern context. Postmodern philosophy presents theologians with the possibility of deconstructing dominant discourses in order to consider new possibilities. This approach is eminently applicable to the traditional Christian reconciliation models. A comparative study of Western Christian and African reconciliation myths, rituals and concepts is used to deconstruct the accepted positions on the matter of reconciliation. Interviews with four African theologians, John Mbiti, Agrippa Khathide, Daniel Ngubane and Tinyiko Maluleke, reveal that African Christians have often understood reconciliation in more and different ways than those available in traditional Christian thought. They often derived their ideas from African Traditional Religion as well as the modern liberation struggle. In studying African Traditional Religion, it becomes clear that that African religion offers very different options to traditional Christianity with regard to its view on God, ancestors and spirits, life force, and of special importance for this study, shame, guilt and sin. African religion’s this-worldly focus views reconciliation as taking place on a mostly human level rather than between humans and God. African reconciliation rituals can be classified according to the purpose or the myths behind them. Some rituals are intended to create or restore community, while others are meant to propitiate or at least transfer guilt. A third grouping of rituals have the purpose of either expelling or accepting (and thus in a certain sense neutralising) evil (or perceived evil) in the community. Other rituals have a number of intentions, and can use unlikely rituals like open rebellion or dance to bring about reconciliation. A comparison between two religions should treat the religions equally. An investigation that examines both the integrating and transcending possibilities of religions can highlight the strengths and weaknesses of the various reconciliation models without reference to some sort of supernatural reality. The anthropological and social sciences also offer valuable insights into the possible structure of reconciliation. And the South African context demands some minimum requirements for reconciliation in this country. When all these criteria are used to evaluate African and Christian reconciliation models, new possibilities emerge. Different models show themselves to be useful in different contexts. Some African models can improve our understanding of reconciliation between humans and God, while others fit the social context of South Africa. It seems that African thought and religion has a lot to offer to the study of reconciliation. The African emphasis on this-worldliness and community, the use of rituals and symbols, as well as Africa’s still-coherent myths presents new and exciting perspectives. These insights and models can be incorporated into Christian liturgies and rituals that will deepen Christians’ understanding and celebration of reconciliation. / Thesis (DD (Science of Religion and Missiology))--University of Pretoria, 2005. / Science of Religion and Missiology / unrestricted

This thesis analyses the conversion processes of 17 urban Muslims in Kenya who decided to follow Jesus Christ. It first describes conversion from a multidisciplinary perspective by introducing sociological, psychological, anthropological, theological and missiological understandings of such a change in religious affiliation. Next in-depth interviews are analysed using principles of grounded theory, where new theory is developed by interaction between data from reality, the analysis and existing theories (abductive reasoning). The main findings are that the conversion of Muslims who accept Jesus Christ as Saviour and Lord is a process that develops over a period of time through phases with a cognitive and an affective dimension. Changes with regard to convictions and attitudes take place simultaneously on several properties or ‘layers’ of both dimensions. The process is influenced by significant factors in the form of causal and intervening conditions, resulting in consequences for the convert in the form of a transformation as well as in changed relationships with the community. Gender, socio-economic level, education as well as the community from which the converts come influence the process. In order to describe the complex dynamics that are at work in such conversion processes of Muslims, a Matrix of Conversion Processes is developed in which the multiple movements of a convert on the two dimensions are put in relation to six chronological phases. A matrix of different types of conversion processes and the description of four typical processes emerge from the analysis. In order to facilitate conversion processes, cognitive and affective elements need to be addressed together. The interaction between different factors, the will-power of the person and the influence of God determine the development, an understanding that is relevant for conversion studies, as well as for missiology and the missionary task of the church in Kenya and beyond. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

Thesis (MTh)(Practical Theology and Missiology)--University of Stellenbosch, 1997 / ENGLISH ABSTRACT:The church is commissioned to make disciples by baptising them and teaching them what the Head of the church, Jesus Christ, taught his disciples. One of the accents in recent literature is that faith development (making disciples) is also a socialising process. The church is one of the socialising agents and plays a special role in the faith development of each individual member, and especially in the faith development of the child. According to developmental psychology a special developmental task of the pre-school years is socialization. These years are very important for socialising in general, and therefore for faith development as a socialising process. How successful is the socialising process when the pre-schoolers comprise a very small part of a congregation? The Dutch Reformed Church Stellenbosch- Sentraal has an aging congregation; pre-schoolers comprise a mere 3% of its members. If they do not experience that they belong to the congregation and if there are insufficient opportunities for them to take part in congregational activities the necessary faith development (in so far as it'comprises socialization) is impaired.The body of the church should communicate to pre-schoolers that they form part of the body. In our era of electronic communication it may happen that communication between congregation and pre-schooler is unsuccessful when the congregation do not communicate purposefully and in the language and in the range of perception of the pre-schooler of this era. The question is therefore posed: How effectively does the Dutch Reformed Church Stellenbosch- Sentraal communicate to its pre-schoolers that they are part of the body of this church? In order to answer this question one should study the results of the communication process of the pre-schoolers. One should look at the cognitive contents already established in the pre-schoolers, but this alone can be misleading. The author holds the opinion that pre-schoolers form perceptions about the congregation in the process of communication. Their perceptions form a positive or negative filter through which all further communication is sent. If the pre-schoolers have positive perceptions of this congregation, it will be conducive to further faith development. The problem is therefore posed: Do the perceptions of the pre-schoolers of the Dutch Reformed Church Stellenbosch-Sentraal on the congregation show that they associate themselves positively with the congregation? An answer to this question will enable the local church to evaluate whether it understands its role as socialising agent in faith development. This may lead to adjustments in its ministry. For the Christian church in general the processes taking place and being described in one specific congregation may lead to reflection and evaluating of similar processes taking place within every Christian church. Such reflection is even more necessary in our secularised pluralistic world, a world in which the Christian church wishes to maintain the uniqueness and necessity of the Biblical salvation message. With the aim of discovering and describing their perceptions, all pre-schoolers in the congregation born between 01-01-1989 and 31-12-1990 were selected and methods were designed to reveal and describe their perceptions about the congregation. Their perceptions were revealed and described through kinetic drawings (interpreted by more than one person), the design of a projective measuring instrument with pictures and reporting (conversations). At the same time the attitude of the congregation towards these pre-schoolers were gauged by means of participant observation and in a random opinion poll. Conclusions Although the researcher had (thanks to the research!) very good relations with most of the pre-schoolers and they probably were inclined to give answers which they would regard as having a positive influence on that relationship, their answers during conversations with them point to positive perceptions of aspects of the congregation of which they are part. Their good relationship with the researcher is one of these positive aspects. It does not however necessarily follow that positive perceptions are in the majority. There are negative perceptions as well. Some positive remarks made by the pre-schoolers were cancelled in part by remarks by their parents indicating that they objected to going to some of the meetings of the church. They used some surprising concepts about the congregation. In so far as faith development contains a knowledge component (faith = knowledge + trust) it can be accepted that the concepts that they use at the moment will form an important basis for further faith development. Perceptions, unlike concepts, suggest something about the relationship between subject (child) and object (congregation). The concepts do not necessarily point to the existence of positive perceptions about the congregation. However, the researcher found that the cognitive basis was supported by a moderately positive affective component. It seems that there are several elements of enjoymenU pleasantness in • the socialising (fellowship) of the smaller primary gatherings such as family prayers and get-togethers of a few families, • the service aspect of outreaches to small children in squatter camps at secondary meetings such as "kinderkrans", the weekly children's meeting (empathy, compassion, missions) • and the festive elements such as singing, lighting of candles, and going to the pulpit in family services as tertiary meetings. Whether these positive experiences resonate sufficiently in the words, deeds and attitudes of other (adult) members of the church remains to be seen. The research has shown that the congregation is making adaptations in order to heighten the effectiveness of its communication and that the pre-schoolers point to these elements as pleasant congregational experiences. The research also showed that pre-school children need symbols to express their identification with the congregation. The church council should therefore stress representative symbol communication and rituals in a building without important symbols such as a tower and bells, and where the neighbouring church building is rich in symbols. However, effective communication within a congregation is not only about visible symbols and rituals, but are about communication which is born in the heart of a loving Father God. In union with Jesus Christ, his Son and Head of the body of the church, members are involved in a great communication process of which the content may be typified as gospel (good news). In order to talk about effective communication, the congregation should listen to and search for the vision of God, and they should expect the Creator Spirit to grant the congregation gifts that can be used in the new communication era in order to further the evangelical dialogue between God and the pre-school child (amongst others) and between the congregation and the pre-school child. Should the congregation not grasp that each member is there for the sake of others, the congregation is in danger of breaking up in generational or other groupings, not grasping the benefits from inter-generational gatherings where each group can contribute towards the faith development of other groups. When harmony, reconciliation and supplementation are pursued in a pluriform way in the worship and service programmes of the congregation, the pre-schooler should not be absent. When the pre-schooler forms part of this kind of worship, he finds his own meaning. The congregation is the setting where this glorification of God is realised in the temporal. If this research contributes towards empowering the congregation to incorporate the pre-school children of the congregation in congregational activities in honour of God, to glorify Him, then this research may be regarded as the practice of successful practical theology. / AFRIKAANSE OPSOMMING:Die gemeente het die opdrag om dissipels te maak deur hulle te doop en alles te leer wat die Hoof van die gemeente, Jesus Christus, sy volgelinge beveel het. Een van die beklemtonings in die meer resente Iiteratuur is dat geloofsvorming (om dissipels te maak) o.a. 'n sosialiseringsproses is. Die gemeente is een van die besondere sosialiseringsagente en speel 'n spesiale ral in die vorming van die geloof van elke indiwiduele lidmaat, en in besonder die geloofsvorming van die kind. In die kleuterjare is sosialisering volgens die ontwikkelingsielkunde "n spesiale ontwikkelingstaak. Die kleuterjare is dus besonder belangrik vir sosialisering in die algemeen, maar dan ook vir geloofsvorming as 'n sosialiseringsproses. Hoe geslaagd is hierdie sosialiseringsproses wanneer die kleuters 'n baie klein persentasie van 'n gemeente uitmaak? Die Ned. Geref. Kerk Stellenbosch- Sentraal is 'n verouderende gemeente waarvan slegs 3% van sy lidmate voorskools is. Sonder die ervaring dat hulle aan die gemeente behoort, en sonder genoeg geleentheid tot deelname aan die aktiwiteite van die gemeente, word die nodige geloofsvorming (in soverre dit sosialisering is), benadeel. Die gemeenteliggaam behoort aan die kleuters te kommunikeer dat hulle deel is van die gemeente. In die nuwe elektroniese kommunikasie-era mag dit egter gebeur dat die kommunikasie tussen gemeente en kleuter nie staag nie, omdat die gemeente nie doelgerig, in die taal en belewingswereld van die kleuter van hierdie era kommunikeer nie. Die vraag word dus gestel: Hoe effektief kommunikeer die Ned. Geref. Kerk Stellenbosch-Sentraal aan sy kleuters dat hulle deel van die gemeenteliggaam is? Om hierdie vraag te beantwoord, kan 'n mens probeer kyk na resultate van die kommunikasieproses by die kleuters. 'n Mens sou kon kyk na die kognitiewe inhoude wat reeds by die kleuters gevestig het, maar dit aileen kan misleidend wees. Die navorser is van oordeel dat die kleuters in die kommunikasieproses persepsies oor die gemeente vorm. Hierdie persepsies vorm 'n positiewe of negatiewe filter waardeur aile verdere kommunikasie gestuur word. Indien die kleuters dus positiewe persepsies van die gemeente het, kan dit bevorderlik wees vir verdere geloofsvorming. Daarom lui die probleemstelling: Dui die persepsies wat die kleuters van die Ned. Geref. Kerk Stellenbosch-Sentraal oor die gemeente het daarop dat hulle hulleself positief met die gemeente verbind? 'n Antwoord op hierdie vraag kan die plaaslike gemeente help om te evalueer of hy sy rol as sosialiseringsagent in die geloofsvorming verstaan. Dit kan lei tot aanpassings in die bedieningspraktyk. Vir die Christelike kerk in die algemeen kan die prosesse wat in een gemeente gebeur en beskryf word, lei tot besinning en evaluering van dieselfde prosesse wat binne elke Christelike gemeente plaasvind. Hierdie besinning is des te meer noodsaaklik in 'n gesekulariseerde pluralistiese wereld, waarbinne die Christelike Kerk die uniekheid en noodsaaklikheid van die Bybelse verlossingsboodskap wil handhaaf. Met 'n eksplorerend-beskrywend doel voor oe is all die kleuters wat aan die gemeente behoort en wat tussen 01-01-1989 en 31-12-1990 gebore is, geselekteer en metodes ontwerp om hulle persepsies oor die gemeente aan die Iig te bring en te beskryf. Deur kinetiese tekeninge (wat deur meer as een persoon ge'interpreteer is), die ontwerp van 'n projektiewe meetinstrument met prente, en selfrapportering (gesprekke) is die persepsies van die kleuters ontbloot en beskryf. Terselfdertyd is die houding van die gemeente teenoor hierdie kleuters gepeil deur middel van deelnemende waarneming en in 'n steekproef-meningsopname. Gevolgtrekkings: Alhoewel die navorser (danksy die navorsing!) op baie goeie voet met die meeste kleuters geplaas is en kleuters in gesprekke waarskynlik ook antwoorde gegee het wat hulle as bevorderlik vir die verhouding tussen hulle en die navorser kon beskou, wil dit tog voorkom asof die kleuters aangename persepsies oor aspekte van die gemeenteliggaam het. Die positiewe verhouding met die navorser op sigself is een so 'n positiewe aspek. Dit beteken egter nie noodwendig dat daar 'n oorwig van aangename persepsies is nie. Daar is ook negatiewe persepsies. Positiewe opmerkings deur kleuters oor aktiwiteite word gedeeltelik uitgekanselleer deur opmerkings van kleuterouers wat aandui dat hulle protesteer teen sekere soort byeenkomste. Die kleuters het In aantal verrassende konsepte rondom die gemeente gebruik. In soverre geloofsvorming ook 'n kenniskomponent het (geloof = kennis + vertroue), kan daar aanvaar word dat die begrippe wat die kleuters tans hanteer 'n belangrike onderbou vorm vir verdere geloofsvorming. Persepsies, anders as konsepte, suggereer egter iets van die verhouding tussen die subjek (kleuter) en die objek (gemeente). Die konsepte dui dus nie sonder meer die bestaan van positiewe persepsies oor die gemeente aan nie. Die navorser het egter ook waargeneem dat die kognitiewe onderbou ondersteun word deur 'n redelik positiewe affektiewe komponent. Daar is genoeg aanduiding dat daar heelwat elemente van genieting/aangenaamheid is in • die sosialisering ('fellowship') by veral die kleiner primere byeenkomste soos by huisgodsdiens en wanneer 'n paar gesinne bymekaar kom, • die diensgerigtheid en uitreike na kleuters van die nabygelee plakkers-area by die sekondere groeperings soos die kinderkrans (empatie, barmhartigheid, sending), • en die vieringselemente soos die sang, aansteek van kerse, beweging na die liturgiese ruimte by die gesinsdienste as tersiere byeenkomste. Of hierdie aangename ervarings genoegsaam resoneer in die woorde, dade en houdings van ander (volwasse) lidmate, bly 'n ope vraag. Die navorsing het aangetoon dat die gemeente aanpassings maak om die effektiwiteit van die kommunikasie te verhoog en dat die kleuters juis na hierdie vernuwende elemente verwys as aangename gemeente-ervarings. Die navorsing het egter ook aangetoon dat kleuters visuele simbole nodig het om uitdrukking te gee aan hulle gemeente-identiteit. Die kerkraad behoort erns te maak met die representatiewe simboolkommunikasie en rituele in 'n kerkgebou waar belangrike simbole soos die toring en klokke ontbreek, en waar die buurgemeente se kerkgebou besonder ryk is aan simbole. Effektiewe kommunikasie binne gemeenteverband het egter nie net te doen met uiterlike simbole en rituele nie, maar met 'n kommunikasiegebeure wat ontspring in die hart van die Iiefdevolle Vadergod. In verbondenheid aan Jesus, sy Seun, die Hoof van die gemeenteliggaam, is die gemeentelede betrek by 'n groot kommunikasieproses waarvan die inhoud as evangelie (goeie nuus) getipeer word. Om dus te praat van effektiewe kommunikasie sal daar meer geluister en gesoek moet word na die visie van God, en meer verwag moet word dat die kreatiewe Skeppergees sy gemeente sal begenadig met gawes wat in die nuwe kommunikasie-era gebruik kan word om die evangeliese dialoog tussen God en kleuter (onder andere), asook gemeente en kleuter te bevorder. Indien die gemeente nie verstaan dat elke lid daar is ter wille van die ander nie, kan die gemeente in generasiegroepe of ander groepe opbreek sonder dat hulle verstaan dat die gemeente baat by intergeneratiewe byeenkomste waarbinne elke groep 'n bydrae lewer tot die geloofsvorming van die ander. Wanneer daar egter op pluriforme wyse (baie style, vorme, smake) in die aanbidding en diensgerigtheid saam harmonie, versoening en aanvulling gesoek word mag die kleuter se plek nie leeg wees nie. Wanneer die kleuter in hierdie aanbidding deel kry, vind hy ook sy eie sin. Die gemeente is by uitstek die ruimte waarbinne hierdie verheerliking in die tydelike bedeling realiseer. In soverre hierdie navorsing 'n bydrae kon lewer om die gemeenteruimte te help vul met die sinvolle inskakeling van die gemeentekleuters wat God saam verheerlik, in soverre was die navorsing die beoefening van geslaagde praktiese teologie.

This thesis analyses the conversion processes of 17 urban Muslims in Kenya who decided to follow Jesus Christ. It first describes conversion from a multidisciplinary perspective by introducing sociological, psychological, anthropological, theological and missiological understandings of such a change in religious affiliation. Next in-depth interviews are analysed using principles of grounded theory, where new theory is developed by interaction between data from reality, the analysis and existing theories (abductive reasoning). The main findings are that the conversion of Muslims who accept Jesus Christ as Saviour and Lord is a process that develops over a period of time through phases with a cognitive and an affective dimension. Changes with regard to convictions and attitudes take place simultaneously on several properties or ‘layers’ of both dimensions. The process is influenced by significant factors in the form of causal and intervening conditions, resulting in consequences for the convert in the form of a transformation as well as in changed relationships with the community. Gender, socio-economic level, education as well as the community from which the converts come influence the process. In order to describe the complex dynamics that are at work in such conversion processes of Muslims, a Matrix of Conversion Processes is developed in which the multiple movements of a convert on the two dimensions are put in relation to six chronological phases. A matrix of different types of conversion processes and the description of four typical processes emerge from the analysis. In order to facilitate conversion processes, cognitive and affective elements need to be addressed together. The interaction between different factors, the will-power of the person and the influence of God determine the development, an understanding that is relevant for conversion studies, as well as for missiology and the missionary task of the church in Kenya and beyond. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

This thesis examines the missiological writings of Orlando E. Costas (1943-1987), particularly The Church and Its Mission: A Shattering Critique from the Third World (1974); Theology of the Crossroads in Contemporary Latin America (1976); Christ Outside the Gate (1982); and Liberating News: A Theology of Contextual Evangelization (1989). From the early 1970s until his death in 1987 he wrote over 130 articles and 12 books in both Spanish and English that addressed key missiological concerns. A careful reading of a selection of Costas's texts oriented around a hymn, a gospel song, a psalm, and a poem provides the shape of this thesis. This thesis argues that Costas formulated a Third World evangelical missiology. Chapter one investigates what Costas's autobiographical material expressed about his positions on conversion, Protestant evangelicalism, missiology, and those living on the ‘periphery' of life. Chapter two recognises his commitment to the peoples of Latin America and the Caribbean in particular and the Third World in general. Chapter three explores Costas's analysis of the Latin American Protestant Church in a revolutionary situation in the continent and chapter four examines his survey and critical appraisal of Latin American liberation theology. Chapter five recognizes the pastoral shape of Costas's missiology. Chapter six explores his critical interaction with two more conservative evangelical missiological positions, the Church Growth Movement and Peter Beyerhaus and the Frankfurt Declaration, and chapter seven surveys the discussion within the international evangelical community regarding the relationship between evangelism and social responsibility. Chapter eight examines Costas's Liberating News as an expression of Third World evangelical missiology. Chapter nine considers the theological issue of penal substitutionary atonement and his missiology. The thesis concludes with an appraisal of the issues and contributions of Costas's Third World evangelical missiology to current missiological discussion.

East Africa, with Nairobi at its hub, is currently experiencing unprecedented rates of urban population growth. Much of this growth is absorbed into informal settlements which, in the case of Nairobi, house over 55% of the city's population. The largest of these settlements is Kibera with a population totaling approximately 700,000. The thesis focuses on Pentecostal churches in Gatwikera, one of the twelve urban villages which together make up Kibera. It is argued that what is emerging within these communities is a distinctive type of church which is defined as informal Pentecostal. Consideration is given to why mainline churches appear to struggle within the informal sector while these churches appear to thrive. The explanation for this is given in the way the Pentecostal churches emerge along the same lines as the informal economy. The thesis sets out to identify the distinctive nature of the churches and the way in which they exemplify a different form of Christian presence in the settlements to that of mainline churches and Roho churches. The study offers an analysis of their ministry and their pastors and considers their relationship to the flows of the rural urban continuum and the liminality of informal settlements. The study seeks to identify the contribution these churches make to mission within the community particularly looking at their role in social transformation. It concludes that while the churches provide an important Christian presence within the community and social capital to enable people to better survive and retain hope within the settlements they offer little towards the much needed social transformation within the settlements. It is further argued that for this to be achieved, attention needs to be given to the development of appropriate forms of training and the facilitation of higher degrees of networking and collaboration. The thesis is structured around the pastoral cycle which forms both the theoretical framework and the research methodology. The suitability of the pastoral cycle as a research method is explored within the thesis. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

In the first part of this dissertation I investigate whether the Pentecostal Churches in South Africa has a reductionist understanding of crucial missiological issues. Issues such as the definition of mission, motivation for missions, the role of the Holy Spirit in mission, mission as a quest for social justice, mission as anti-racism, mission as a quest for gender equality and mission as inter-religious encounter. In the second part of the dissertation I present a more contextual approach to these missiological issues, challenging the Pentecostal churches to move: towards the formation of a more relevant missiology. l finally present the 'cycle of missionary praxis' or 'the Pastoral cycle' as a tool that can be used to formulate a contextual missiology / Christian Spirituality, Church History and Missiology / M.Th.

Dress plays an important role in Christian worship. The aim of this study is to describe the importance of dress in the South African Christian context. particularly within the Black Christian society. Two main ideas are covered: firstly. the emphasis on the use of unifonn as a factor influencing worship attendance and secondly, how a uniform affects the quality of worship. Personal investigations into various church groups in the Eastern Cape, particularly the St Anna Sodality, have indicated that specific uniforms are an essential sign of belonging to a particular church. Dress or uniforms also serve as a reminder of people's commitment to their faith. For some groups, a uniform develops a sense of identity, security and fellowship which may have been lost through past political policies. Most importantly the relationship between worship and dress can bring a transformative assertion of the self before God and fellow human beings / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)