Th.--Théol. morale--Fribourg. / Bibliogr. p. 383-401. Index.

The last sixty years have seen the emergence of three particular developments that are currently exerting tremendous effects on the shape, articulation and practice of World Christianity. These are: the demographic shift in Christian adherence from the North to the South; the rapid expansion of Pentecostalism and the Charismatic movement in various places around the globe, particularly in the South; and the growth of migration from many two-thirds world nations to first world countries. In their interaction, these developments have produced a plethora of new religious expressions within World Christianity – specifically the presence of non-Western Christianity in the North. For as Non-Western immigrants migrate to the West, they bring with them a vibrant religious life which they use to navigate the terrains of the new society. This thesis delineates the experiences of West Indian Pentecostals living in New York City and London as they engage with their host societies. It explores the manner in which several generations of immigrants are constructing and re-negotiating their ethnic and religious identities. The thesis reveals that both the home country and the Diaspora context play a vital role in this process of identification. This is especially notable for the immigrant children who can be seen as constituting the frontline in terms of cultural and social change. This study also highlights the process by which ‘mission’ is being conceptualized and practiced within these Diaspora faith communities. The findings indicate that mission – its conceptualization and practice –is also a product of the West Indian and Diaspora contexts. However, this re-conceptualization is conducted within the framework of a re-definition of the local and global dimensions associated with the term. As a result, the translational process becomes one of dynamism and constant negotiation as the ideas emanating from home and the host societies are able to critique and influence each other. This thesis clearly reveals that Diaspora faith communities occupy a significant position within the lives of their members. They are sites of dynamism, where members access social and cultural capitals; maintain transnational ties; interact with the Diaspora context; and live out their faith. Therefore, this thesis argues that these faith communities function as a bridge connecting the home country and the Diaspora context, enabling their members to retain certain aspects of the ethno-religious identities and the cultures of their homelands, while equally, assisting them to adjust to, and create a place of belonging within the new society.

In this paper, we investigate how third mission strategies relate to changing legitimacy of universities. The work is based on a literature review and a case study of the largest business university in the EU (WU Vienna). First, we describe relevant trends and pressures for higher education institutions towards responsibility, accountability, and third mission. Second, we introduce the case in order to substantiate these trends, driven also by Austrian politics and international networks, some of them also emerging with a more socially oriented mission. Finally, we discuss isomorphic trends in higher education.

The concept of 'folk-religion' has functioned as both a mission interface, and as a clerical category of self-absolution in the face of secularisation and marginalisation. The attitudes that clergy bring to'folk-religion', its beliefs and praxis and the effects of longitudinal change within the religious Zeitgeist, are the main concern of this study. Data on clergy attitudes to 'folk-religion' from the 1988-1990 Rural Church Project (RCP) provide an empirical basis for replication and extension of the RCP questions on 'f olkreligion' to the Diocese of Bath & Wells. The latter takes the form of sixtyone in depth semi-structured interviews, together with a small sub-sample of Anglican and other mainstream clergy working in Glastonbury. Chapter One critiques the RCP, introduces the concept of 'folk-religion', and proposes a descriptive attitudinal taxonomy, the strong-negative - non-differentiator continuum. This both defines the range of clergy attitudes to 'folk-religion' and provides a heuristic model which, in conjunction with a quantitative instrument (the Clergy Attitude Scale) is elaborated in Part Two when the Somerset data are subjected to in-depth analysis. The latter is approached through the concept of differential-reflexivity. The attitudinal pattern to emerge is contained within a nexus of psychological, sociological, and theological constructs. Earlier models linking clergy attitudes to 'folk-religion' to churchmanship are modified, as is the understanding of the function of 'folk-religion' as a clerical category of selfabsolution. Chapter Six considers evidence of longitudinal changes in both the meanings and representations of 'folk-religion' as they impact upon clergy attitudes and pastoral praxis. Chapter Seven discusses the impact which the leitmotif of Glastonbury has upon the meanings of contemporary representations of the sacred. Chapter Eight suggests that the key underlying theological attitudinal signifier is to be found within the different ways in which a soteriological meta-narrative is implicitly used by the clergy in the formation of attitudes to 'folk-religion'. The way in which the study extends knowledge, its significance for missiological modelling, and further research possibilities are discussed in Chapter Nine

In this study the problematic aspect of divorce and remarriage in the christian church is researched. Exceptional emphasis is laid on the policy of the Apostolic Faith Mission of South Africa (hereafter: AFM of SA) in this regard and how it is enforced in practice. Unfortunately we have to face the reality of divorce in the church, and the fact that not only members, but also the pastor can get involved in divorce and remarriage. Up to now the church has not really been able to come to a clear conclusion on the most appropriate way to handle such a situation. The AFM of SA, as well as several other churches prefer to prevent such situations by implementing certain precautionary measures. In this study the relevant problem of divorce and remarriage will be researched using a Biblical-ethical approach. The Bible refrains from giving specific pastoral guidelines to be used by the church and its members in cases of divorce and remarriage. The Pharisees incorrectly interpreted Deut. 24:1-4 that divorce and remarriage is acceptable when a man gives his wife a divorce letter. Jesus however controverts this interpretation in Matt. 5:32 when He says that divorce and remarriage was established due to the hardness of the human hart. The biblical message is rather that God hates divorce (Mal. 2:16). Some exegetes believe that there are two “grounds” on which a person is entitled to a divorce. These “grounds” are based on Matt. 5:31 & 32 when adultery is committed, and according to I Cor. 7:15 when the unbeliever wishes to not continue with the marriage (known as malicious separation). In this study we would like to stress that the Bible does not give any grounds for divorce. One cannot argue that God hates divorce, and then give “grounds” on which divorce is acceptable. Reference is only made to circumstances which destroys a marriage. Such incidents also hold connections with incidents where the marriage is not in honor of God, and leaves space for sin to ruin lives. The marriage is now an instrument in the hand of evil which will consequently lead to more sin. In these last instances a point can be reached where the marriage does not exist in the eyes of God any more, and can be separated lawfully by means of divorce. It is of opinion that divorce should remain as last resort to a broken marriage. Reconciliation should always be the first option. When divorce has taken place, the parties involved may choose to remarry as the previous marriage is ruined before God. If a person, however, should get married while the marriage still exists before the Lord, adultery is being committed. This marriage will be interpreted as a deed of adultery, but it would not be biblical to view such a marriage as a state of adultery. Marriage is therefore not seen as something which can’t be annulled, as opposed to the Roman Catholic Church, who views marriage as a sacrament. Marriage is not an absolute establishment, and can break up under certain circumstances. In this study we found that different religions, Christian and non-christian, have diverse views about marriage, divorce and remarriage. Most Christian religions uphold monogamous marriages – a lifelong binding between one man and one woman. Non-christians such as the Muslims believe in polygamous marriages where a man is allowed to marry four wifes at any given stage. Divorce is viewed as “allowable” on certain grounds by most religions. The Roman Catholic Church, as mentioned, differs in that the marriage is viewed as unbreakable. Nowadays an annulment is granted easier which allows remarriage to occur more often. In case of the AFM of SA, there are no clear guidelines on how divorce of a congregation member or pastor should be handled. Direction in this regard is however given by knowledgeable persons in the church. In earlier days, strict - mostly undocumented - guidelines have been followed in handling divorce and remarriage cases of pastors in the AFM. The person was found guilty because of his divorce status and was asked to resign from the ministry. In later years cases were handled on merit. Policies were enforced by means of disciplinary action following a church court’s ruling. Due to churches being reluctant to discipline members getting divorced and / or remarried, it seems as if members perceived divorce not as a serious sin, and to justify their act. The “guilty” party must be disciplined. The innocent party must be allowed to continue with his/her service in the ministry. The Bible teaches us that after sin was confessed to God, He unconditionally forgives and removes our sins, and never thinks about it ever again (1 John 1:9; Psalm 103:12). Divorce however, is perceived by the church to be a bigger sin and that divorced persons are second hand christians. This is especially true in case of a divorced church leader. Although the church, and specifically the AFM, strives to implement an acceptable policy relating to divorce and remarriage, most churches have not investigated the fundamental theory as yet. It seems as if churches are sensitive in compiling, or can not reach consensus on the theory. The AFM has a basic course called “Ethics – Divorce & Remarriage” being presented by Dr. F.P. Möller (jnr) in their Theological Seminary. The researcher of this study is a pastor in the AFM of SA who has experienced divorce and remarriage himself. The way the case was treated by the church and colleagues proved that the church did not follow biblical guidelines in dealing with a divorced pastor. His experience motivated him to conduct the mentioned study. The church should pick-up, and care for divorced members (in a biblical sense) as the good Samaritan or the shepherd leaving 99 sheep to search for 1 missing one to pick him up and caringly bring him back to the flock. The study is concluded with a theory that can be used by the AFM of SA. / Dr. F.P. Moller

A paper submitted to The University of Arizona College of Medicine - Phoenix, History of Medicine course.

This dissertation reflects on the problem of the Evangelical Lutheran church in Southern Africa. In my deliberations I have indicated that, there is a gap that needs to be closed, since the Evangelical Lutheran missionaries have left the Country. When (ELCSA) Evangelical Lutheran church in Southern Africa, took over the church leadership in 1972. We thought that, the local church leadership was matured enough, to lead the church and confront the challenges of the day. On my assessment and research, I have discovered that, the problems within the Evangelical Lutheran church are growing day by day, at some stage is even worse. My other concern is that, since missionaries left the use of comprehensive mission (Kerygma; Diakonia, Leitorgia and Koinonia).Comprehensive mission is the backbone of the church, once you missed it, you have failed the church. In my conclusion, I would like to say, the church has a future provided if it can treat these challenges in a positive manner. / Dissertation (MA(Theology))--University of Pretoria, 2010. / Science of Religion and Missiology / unrestricted

A study of the soils and soil capability classification for forestry of the Mission Tree Farm Licence No. 26 was carried out. The soil survey and soil chemical analyses were done in cooperation with the British Columbia Department of Agriculture, Soils Division, Kelowna, B. C. The purposes of the study were: to characterize the soils found in Compartment One, to determine the forest capability of these soils, to recommend management practices for these soils for forestry purposes, and to compare soil mapping at scales of 1:12,000, 1:15,840, 1:31,680, and 1:63,360. Fourteen soil series were recognized and used as criteria for the mapping units in this area. Ten soil series were established, described, and chemically characterized. Although the soil series could be morphologically recognized in the field, the chemical analyses exhibited very little characteristic differences among the series. Vegetation could not be used consistently as criteria for differentiating among the various mapping units. Landform was the chief aid in establishing the extent of the soil mapping units. Each soil series was rated for capability to produce commercial forest growth. The major tree species involved were western hemlock, Douglas-fir, and western red cedar. The soils were evaluated for forest management practices including, reforestation, road building, erodibility, logging practices, and species adaptation to specific soils. Four scales of mapping were compared and discussed in relation to their uses for specific purposes. For an area such as Compartment One on which good forest management is being practiced, mapping at the scale of 1:15,840 was ideal. / Land and Food Systems, Faculty of / Graduate

Hidden, 12 km from Middelburg, lies the historic mission village Botshabelo. Named Botshabelo, meaning “place of refuge” in the Pedi language as a symbol of a place that became a refuge for the people who fled from Sekhukhune land because of their faith. Within 10 years of its establishment, Botshabelo was self sustainable and it served as a trading post throughout the surrounding farmlands. Education was also seen as one of the driving factors behind the success of Botshabelo, however, the education system was severely affected by the Bantu Education Act, implemented in the 1950s. The apartheid legislation had many negative effects on Botshabelo, whose population predominantly consisted of Bapedi and Bakopa people, and eventually led to the forced removal of 100 families from the site. The site was then turned into an open air museum. In 2005 the families who were forcibly removed won a land claim in relation to Botshabelo and since then the site has been unused and its future is still uncertain. This dissertation addresses the reintroduction of the Botshabelo Community Trust1 to the site, thereby creating a new narrative for the site, while evoking memories of the past. The intention of this project is to protect Botshabelo’s value for the future, while creating continuity of experience between the past, present and future by using its narrative as a research method. / Versteek 12km buite Middelburg lê die historiese sendingdorpie Botshabelo. Benoem “Botshabelo, plek van toevlug” ‘n simbool van ‘n plek van toevlug vir die mense wat van Sekhukhune-land gevlug het weens hul geloof oortuiging. Binne 10 jaar van sy vestiging was Botshabelo selfonderhoudend en het dit ‘n soort handelspos geword in die omliggende omgewing. Onderwys was ook gesien as een van die bestuursfaktore wat die sukses van Botshabelo behels, maar die onderwysstelsel is ernstig benadeel deur die Wet op Bantoe-onderwys, wat in die 1950’s geïmplementeer is. Die apartheidswetgewing het baie negatiewe gevolge vir Botshabelo gehad, waarvan die bevolking oorwegend bestaan uit die Bapedi- en Bakopa-mense, wat uiteindelik gelei het tot die gedwonge verwydering van 100 gesinne van die terrein. Die werf is daarna in ‘n opelugmuseum omskep, maar in 2005 het die gesinne wat tydens die Apartheid era verwyder is, ‘n grondeis in verband met Botshabelo gewen. Sedertdien is die terrein ongebruik en die toekoms daarvan is nog onseker. Hierdie proefskrif handel oor die hervestiging van die Botshabelo gemeenskap na die terrein, met die skep van ‘n nuwe narratief vir die terrein, wat herinneringe uit die verlede terugroep. Die bedoeling van hierdie projek is om Botshabelo se toekomstige waarde te beskerm. Deur gebruik te maak van n narratief navorsings metode is kontinuïteit van ervaring tussen die verlede, hede en toekoms geskep. / Mini Dissertation MArch(Prof)--University of Pretoria, 2018. / Architecture / MArch(Prof) / Unrestricted

A first volume of essays by pupils of the Leipzig Mission's teachers' seminary in Marangu (northern Tanzania), 1912-1916. The essays, given here in the original Swahili and in German translation, cover the topics 'My Childhood' and 'How I WasConverted'. The authors came from Arusha, Machame, Masama, Meru and Siha.