Includes bibliography. / A vacuum has arisen for many teachers of Religious Education in South Africa with the demise of Christian National Education as a guiding rationale for the teaching of the subject. Many teachers have come to question CNE's emphasis on the transmission of content and the importance of the teacher. The child, many believe, has not been given his or her proper due. Teachers have also realised the inadequacy of CNE as a means of addressing the multi-faith nature of RE classes. The debate concerning the future of RE has centred around the need to meet the demands of educational rather than religious considerations. It has also been focused on the rationale behind the teaching of the subject. The question of appropriate methodologies has, by and large, been ignored. The imperative of devising an RE that is sound educationally as well as one that is able to address the needs of all the shades of belief that are found in most RE classes has made the work of the developmentalist James Fowler particularly apposite. He has constructed a stage model that, he believes, describes the progression of faith or meaning through which individuals travel. During all the stages the modes of meaning-making follow a predictable pattern. These modes are universal in their application and are independent of the content of the belief system in which they are grounded, whether this be religious or non-religious. The teacher using such a model is therefore able to engage everyone in an RE class.

Die wese van Christelike sending is nie die oorwegende faktor in die waarneming van die histories-diakrone nie. Christelike sending, maar ook die ontstaande transkontinentale inheemse sending-onafhanklike Kerke – die begin van die Christelike geloof en om uit dié geloof te lewe –, behels die uitbreiding en begrensdheid in die Sendingteologie van die 20ste eeu. Die globale fenomeen van Christelike sending is omvangryk, vertoon diversiteit en werk met lang tydsverlope in sending-historiese navorsing. Die verhouding en uitdaging tussen Christelike sending en die Kerk in die 20ste eeu berus op twee vlakke, naamlik die institusionele integrasie van Kerke, Sendingkerke en Sendinggenootskappe in die Christenraad van Suid-Afrika – as ‘n voorbeeld – en die integrasie van die Internasionale Sendingraad in die Ekumeniese Raad van Kerke. Christelike sending word uitgedaag om op verskillende kontekste, konfessionele, nasionale en kontinentale perspektiewe te reageer, maar word ook gekonfronteer met verskillende sendingteologiese modelle of insigte. Enersyds substitueer die bewussyn en opkoms van kultuurprotestantisme die ouer paradigmas van kerkvestiging en Christelike godsdiens met missionêre handelinge van die kulturele en die sosiale. Andersyds gee die teleurstelling in die eerste ontwikkelingsdekade tot die besef aanleiding dat die geskiedenis nie evolusionêr, maar konfliktief verloop. Die ontwikkelingsmodel is met ‘n bevrydingsmodel vervang, terwyl nieteologiese faktore of kontekstuele sake ‘n bepalende invloed op ekumeniese prosesse en teologie uitoefen. Wanneer die Christelike sendingbeweging tot die ontstaan van die aanvanklike Ekumeniese beweging bydra, fokus die strewe van die moderne Ekumeniese beweging – met haar drie groot formasies, naamlik die Wêreldsendingkonferensies, die “Beweging vir Geloof en Kerkkonstitusie” en die “Beweging vir die Praktiese Christendom” – op die eenheid van die Kerk, in terme van organisatoriese eenheid en die teologiese begronding van eenheid. Hierdie ekklesiologies-ekumeniese strewe na eenheid bly steeds ‘n onherkenbaar gesig, ondanks die ouer program van “versoende verskeidenheid” en die nuwe konvergensie studie: The Church: Towards a common Vision. Die breë doelstelling van hierdie studie is om komplekse, uiteenlopende en teologieshermeneutiese insigte, handelinge en kontekstuele perspektiewe in die sending en die ekumene uit te lig. Die volgende temas kry o.a. aandag: historiese aktualiteit, sendingteologiese program en model, Sendingwetenskap, Konvivenz, die Evangelikale beweging, Evangelisasie, bekering, barmhartigheid, geloof, heil, vryheid, lewe, getuienis, (sosiale / on) geregtigheid en verantwoordelikheid, etiek, menswaardigheid, nie-teologiese faktore soos byvoorbeeld taal, Swart Teologie, kulturele en religieuse pluralisme, dialoog, entologie, identiteit, opvoeding, skepping, ontwikkelingshulp, sang, vreemdheid, armoede, interkulturele samehange, Christenraad van Suid-Afrika, Internasionale Sendingraad, Wêreld Sendingkonferensie, Afrika Onafhanklike Kerke, die Berlynse Sendinggenootskap, die Suid- Afrikaanse Raad van Kerke, Ekumeniese beweging, die Ekumeniese Raad van Kerke, Kommissie vir Wêreldsending en Evangelisasie, die ERK voltallige vergadering en die PCRprogram. Hierdie studie probeer om ‘n bydrae tot die kennisontsluiting in verstaande Christelike sending, Sendinggeskiedenis en Interkulturele Teologie, asook die Suid-Afrikaanse Kerkgeskiedenis te lewer. / English: The nature of Christian mission is not the predominant constituent when observing the historical diachronic approach. Not only Christian mission but also the genesis of the transcontinental missionary enterprise in die fortification of indigenous Mission independent Churches – the acceptance of Christian faith and living by faith –, imply both expansion and limitation in the Theology of Mission in the 20th century. The extensive global phenomenon of Christian mission is diverse and encompasses long periods of time in the historical research of mission. The relationship between and challenge for Christian mission and the Church in the 20th century have two different levels of requirements, namely the institutional integration of, for example Churches, Church Missions and Missionary Society’s into the Christian Council of South Africa and the integration of the International Missionary Council with the World Council of Churches. The challenge for Christian Mission is to react to the result of different contextual, confessional, national and continental perspectives, besides various models and insights in the Theology of Mission. On the one hand, consciousness and the rising of cultural Protestantism substitutes the older paradigms regarding the establishment of Churches and Christian religion with missionary actions, in a socio-cultural framework, while on the other hand sensing the disappointment in the first decade of development, the realization ignites the idea that the course of history was not an evolutionary progression, but elapsed in a conflictual manner. The liberation model was called on to substitute the model of development. Non-theological factors or contextual issues had an determining influence on ecumenical processes and theology. While the Christian missionary movement contributed to the initial Ecumenical movement, the focus was on the pursuit of the modern Ecumenical movement with her three main formations, namely the World Mission Conference, Faith and Order and Life and Work of which the focus point is the unity of the Church in terms of the organizational unity and the theological justification for unity. This ecclesiastic, ecumenical pursuit towards unity, still remains unrecognizable, notwithstanding the older program, Reconciled Diversity and the new convergence study, The Church: Towards a common Vision. The broad objective in this study is to highlight the complexity, the diverse and theological hermeneutical insight, as well as the action and contextual perspectives in mission and ecumenism. It was necessary to study the following themes, among others historical actuality, program and model on the Theology of Mission, Missiology, Konvivenz, the Evangelical movement, Evangelism, conversion, mercy, faith, salvation, liberty / freedom, life, witness, (social / in) justice and responsibility, ethics, human dignity, non-theological factors for example language, Black Theology, cultural and religious pluralism, dialogue, ethnology, identity, education, creation, development aid, choral music, foreignness, poverty, intercultural coherences, the Christian Council of South Africa, International Mission Council, World Missionary Conference, African Independent Churches, the Berlin Missionary Society, the South African Council of Churches, Ecumenical Movement, the World Council of Churches, Commission in World Mission and Evangelism, the Assembly of the World Council of Churches and the PCR-programme. This research seeks to contribute towards knowledge production, within the framework in the understanding of Christian Mission, Mission History and Intercultural Theology, in addition to South African Church History. / Dissertation (MTh)--University of Pretoria, 2020. / Science of Religion and Missiology / MTh / Unrestricted

Peter's faith in the context of Jesus's epiphany on the sea. Analysis of an excerpt from the gospel according to Matthew 14, 22 - 33 with respect to the experience of faith of the Apostle Peter. The study deals with the analysis of an excerpt from the gospel of Matthew about Jesus's epiphany on the sea (Mt. 14, 22 - 33) with regard to actions of the Apostle Peter. The first part is dedicated to the text of the pericope itself, its origin, placement and function in the gospel of Matthew. Literary and textual analysis is performed mainly by comparison with analogical excerpts from other gospels, especially the gospel of Mark. Due to this, the unique message of Matthew's gospel, which is Peter's behaviour as the answer of faith to the manifestation of Jesus's divinity, is revealed. The evangelist thus unravels a vast composition about the church. The figure of the Apostle Peter, his role and meaning within the whole text of the gospel is the subject of the second part of the thesis. The picture of the first disciple is characterized not only by an exemplary faith, but also by a failure and an example of human weakness. This fact leads to the question about what was the goal that the evangelist followed by describing the negative aspects of Peter's actions. The third part deals with the fundamental...

Magister Artium (Social Work) - MA(SW) / Research on loss and grief is based on Western contexts and assumes a level of safety and security within which bereaved individuals can be supported in coming to a resolution of their loss. The lives of women in Nyanga are however marked by various forms of violence and insecurity. Secure housing, stable employment and regular household income are not assumed. Individual physical safety is not assured either inside or outside the home. In this context grief and loss is experienced on such a scale that it has become normative rather than the exception. The aim of this research was to explore women's experiences of loss and grief in Nyanga. The objectives were to explore and describe these experiences and the contexts that influenced these experiences. The researcher has adopted a qualitative phenomenological research approach using in-depth interviews with women experiencing loss and grief following violent death. The population will be women experiencing loss and grief in Nyanga, Western Cape. Non-probability snowball sampling was used. The sample size was determined by data saturation due to the phenomenological nature of the study. The findings were primarily the loss of a sense of family, of overall health and long term economic insecurity. Coupled with this was the inability of government and community structures to offer support. Prolonged grief was a finding. Personally developed systems of support were uncovered and the importance of spirituality and prayer was noted. The context was violent deaths. It was found that these deaths are multiple and commonly experienced. The location of the deaths was within the victims home or in the near vicinity. Recommendations are made for work in economically deprived communities experiencing a high rate of violent deaths. These are for new ways to be developed to support and enhance family life and enable new ways of parenting. Governmental and community structures response to this phenomenon will require changes in policing and the local councils role in the community. Guidelines for social workers working in such communities are for a focus on community models of engagement. Group support and group facilitation rather than a focus on casework with individuals is proposed. Harnessing the knowledge and skills of local women and working collectively is suggested.

The Rathwa of Kadipani village are adivasi (original inhabitants, tribe) residing in a rural part of Gujarat State, India. Primarily farmers, the Rathwa live in an area where development-related projects, such as mineral mining and damming on the Narmada River, are increasingly impacting their livelihood, health status, and quality of life. The local economy is impacted by uncertainty regarding access to water from the Narmada River, concerns related to the extraction of minerals from a mine in Kadipani, and economic issues that arise when the primary wage earner of the household becomes ill. This dissertation addresses Rathwa health care practices, relying primarily on social constructivism and a political economy framework. I also discuss feminist theory when I analyze women, health care, and spirituality, and modernization theory when I consider the impact of development on health. This study examines the intersection of ethnomedical health care practices (e.g., indigenous/folk medicine/faith healing, Ayurveda and homeopathy) with biomedical/allopathic health care practices. The pluralistic health care system available to the Rathwa in both Kadipani and Kawant villages offers services from private and public sectors, resulting in individuals and families in search of treatment frequently accessing multiple health care providers of both the ethnomedical and/or biomedical categories simultaneously. Treatments for illness may include a visit to a Bhoua (faith healer), a public clinic provided by the government, and home remedies prepared from locally available medicinal plants. This junction of ethnomedical and biomedical health care practices impacts family health care seeking behavior and decision making in a number of ways. With a variety of health care providers available, people will go from one provider to the next until they receive the treatment they are requesting (e.g., antibiotics, injections, etc.), or their symptoms dissipate and they are healed. This practice may result in conflict with certain aspects of Rathwa history, tradition, and cultural practices, such as forgoing a visit to the indigenous healer, a practice which is considered part of Rathwa tradition, and going straight to the public clinic for prescription medications, or giving birth in the public hospital instead of using a traditional birth attendant at home.

L’étude de l’interprétation de la Convention des Nations Unies sur les contrats de vente internationale de marchandises du 11 avril 1980 (CVIM) révèle la nécessité de la mise en œuvre d’un principe d’interprétation autonome, également affirmé dans d’autres instruments juridiques (conventions onusiennes, Principes UNIDROIT). Le principe d’interprétation autonome, inhérent au droit transnational, impose la prise en compte du caractère international des normes à interpréter ainsi que la promotion de leur uniformité d’application. Il s’agit ainsi d’assurer l’autonomie des termes du texte juridique à interpréter. Le comblement des lacunes du texte, qui constitue le second versant de l’interprétation juridique, est opéré par le recours aux principes généraux sous-tendant le texte. Le recours aux règles de droit interne n’aura lieu qu’en dernier ressort. L’étude se propose d’évaluer la mise en œuvre du principe d’interprétation autonome lors de l’application de la CVIM. A cette fin, il convient d’observer l’attitude du juge français lors de l’application du texte, non sans examiner la jurisprudence internationale ainsi que les sentences arbitrales l’appliquant également. Certaines dispositions et expressions conventionnelles ont été privilégiées afin d’examiner leur interprétation (par exemple : le contrat de fourniture, la contravention essentielle, le raisonnable, l’article 78 imposant l’application d’intérêts à toute somme due sans en fixer le taux). Le principe de bonne foi, guidant l’interprétation de la CVIM est également décortiqué dans sa relation avec l’interprétation de la CVIM. Il ressort de l’étude que la jurisprudence française méconnait le principe d’interprétation autonome lors de l’application de la CVIM. La comparaison avec d’autres juridictions montre que certaines d’entre elles font état d’une meilleure considération des règles d’interprétation édictées dans la Convention (Allemagne, Italie). La jurisprudence arbitrale révèle des sentences particulièrement enclines à la mise en œuvre du principe d’interprétation autonome sans que cette pratique ne soit uniforme. Les arbitres du commerce international sont souvent dotés d’une culture internationaliste et surtout, ils ne relèvent d’aucun ordre juridique national. Ils sont par conséquent beaucoup moins susceptibles d’être influencés par des références de droit interne et ainsi plus à même d’opérer une interprétation autonome des textes internationaux qu’ils mettent en œuvre. Ceci étant, l’affirmation explicite de l’application d’un principe d’interprétation autonome est quasiment inexistante dans la jurisprudence arbitrale comme dans celle des tribunaux étatiques.La présente étude a pour ambition d’élargir la connaissance du principe d’interprétation autonome par les interprètes du droit matériel uniforme en utilisant la CVIM comme support de démonstration. Le rôle du principe d’interprétation autonome sera fondamental dans l’expansion et la bonne application du droit uniforme. En effet, cette méthode d’interprétation est à même de respecter l’objectif du droit uniforme. / When analyzing the United Nations Convention on Contracts for the International Sale of Goods adopted the 11 April 1980 (CISG), a principle of autonomous interpretation appears. This principle is stated in other legal texts (as United Nations conventions and UNIDROIT Principles). The principle of autonomous interpretation belongs to the transnational law and leads to take into account the international character of the legal provisions to be interpreted and to promote the uniformity of their application as “expressed” in the article 7 of the CISG. General principles underlying the CISG are used for gap-fillings which is the second side of legal interpretation. Using national laws is the ultimate resort.The principle of autonomous interpretation in the application of the CISG will be studied. For this purpose, judicial decisions and arbitral awards will be examined. Dispositions from the Convention have been chosen for their interpretation to be examined. The principle of good faith is also examined in its relation with the CISG interpretation. It will be observed that French case-law doesn’t acknowledge the principle of autonomous interpretation. Arbitral awards show a more important tendency to apply the principle of autonomous interpretation but there is no uniformity. The arbitrators in international trade have multicultural traditions and do not depend on a forum. Therefore they are less likely to be “influenced” by national “references” and so much more capable to interpret autonomously international dispositions. Nevertheless the “express” affirmation of a principle of autonomous interpretation is missing from arbitral awards and judicial decisions. This thesis aims to enlarge the acknowledgement of the principle of autonomous interpretation by the interpreters of uniform law using the CISG as a model. The function of the principle of autonomous interpretation will be fundamental to the expansion and to the correct application of uniform law. This method of interpretation is respectful of the objective of uniform law.

This study discusses the way in which Saudi academic women perceive their role as academic researchers at Princess Nora Bint Abdul Rahman University in Riyadh, Saudi Arabia. My aim is to illustrate and explain the role of women academics who live in a conservative religious culture in Saudi Arabia, and how they fulfil their research obligations. Moreover, I aim to clarify and understand the challenges they face throughout their academic journeys. I have used the method of narrative inquiry in order to understand the perceptions of and career complexities faced by the participants in this study. This thesis discusses the improvement of education in Saudi Arabia and how women in the country have gained rights in terms of education. This study is built on discovering the effects of the conservative religious identity of a Saudi academic woman and how she copes with the various challenges that she faces throughout her academic journey to become a researcher. The four academic researchers involved in this study incorporate their identities and beliefs into their daily tasks. Three themes emerged from the findings and the interpretation of the data, which served as a guide to answering the research questions. These three themes are:  Family and cultural role: a fine line between support and control  Challenges through the academic journey  The Saudi identity I conclude the study by discussing the major finding that these Saudi academic women’s conservative religious identities have shaped them not only as women of faith, but also as academic researchers. / Thesis (PhD)--University of Pretoria, 2013. / gm2014 / Education Management and Policy Studies / unrestricted

The context of this research is the Shigalo Tabernacle Worship Centre, where the researcher is currently ministering. The faith community is within Shigalo Village in the town of Malamulele in the Vhembe District, which has been plagued by numerous forms of violence, inflicting emotional, physical and psycho-spiritual pain on the community. Yet it has been the observation of the researcher that very few members of the community, particularly members who are also members of the faith community, seek professional help – help that is freely offered to the community by medical and other professionals, psychologists, social workers as well as pastors. The narrative that the researcher has identified in his involvement with this faith community was that some members of the faith community choose to rather suffer, by keeping all their physical, emotional, psychological, social and spiritual problems to themselves than to seek professional help. In the community there are various possibilities of seeking professional help – from doctors to psychologists, social workers as well as pastors. The research journey explores and describes how families of Shigalo Tabernacle Worship Centre perceive (view) professional help (counselling). The research sought to understand this perception within the context of their faith and their culture, trying to determine what narratives informed this perception. The objective of the research was first to understand this practice and second to seek ways in which these attitudes and perceptions can be overcome. To do this research, a sample of members was chosen, together with various professional caregivers: Two nurses, two social workers, two educators, two pastoral counsellors, one Medical doctor and a psychologist, who have been in the field of their specializations for more than five years and who are from the Malamulele area within the Thulamela Municipality of Vhembe district. The research was mainly to listen to the stories of the members and complementing these stories with the stories of the professional caregivers, trying to understand how these families constructed their view of faith and how it relates to seeking professional help. / Dissertation (MA Theol)--University of Pretoria, 2017. / Practical Theology / MA Theol / Unrestricted

In South Africa, courts and academia frequently refer to contracts as bonae fidei agreements. Often this term is invoked without further explanation or reflection on what the meaning of this term is. Upon closer inspection it seems that the phrase “bonae fidei has largely become devoid of any meaning. This study embarks upon a critical analysis of case law leading up to the remarks of the Constitutional Court in Everfresh Market Virginia (Pty) Ltd v Shoprite Checkers Ltd 2012 (1) SA 256 (CC); 2012 (3) BCLR 219 (CC), with the aim of determining what the role of good faith in the South African law of contract is and how this concept is approached by South African courts. A brief overview of the historical origins of the concept is given and the English law is considered as a foreign jurisdiction in order to gain understanding of how the concept is dealt with elsewhere. This study does not propose to undertake an in-depth study of consumer protection legislation. The justification for this decision lies in the fact that moving beyond this scope will prove to be too wide a field of study; hindering the in-depth discussion and evaluation of the common law and moving beyond the research aims of this dissertation. A critical analysis of South African case law indicates that it is unlikely that the courts in South Africa will adopt a general defence based on good faith that would empower courts to set aside otherwise enforceable agreements. The principle of good faith now forms part of the umbrella defence of public policy: it is finally accepted that public policy is invested in equitable contractual relationships and not only in upholding the principle of pacta servanda sunt. This study shows that good faith has a more active role to play in the law of contract as there is a duty upon courts to develop the common law so as to bring it in line with constitutional norms and values. This study illustrates the importance of open-ended concepts such as good faith and ubuntu to achieve a greater degree of equity and justice between contracting parties. The conclusion is reached that public policy is informed by the reigning ideology of the day: the contract law of South Africa must reflect its adherence to upholding and promoting the values and norms underlying the Constitution. If courts step up and uphold the constitutional mandate to develop the common law to bring it in line with constitutional values and norms, there will be very little need for legislative interference. / Dissertation (LLM)--University of Pretoria, 2012. / Private Law / unrestricted

Thesis advisor: Richard R. Gaillardetz / The following dissertation argues that the relations of power operative in the investigation and silencing of Fr. Leonardo Boff, O.F.M. by the Congregation for the Doctrine of the Faith (CDF) can be adequately understood through the application of a model derived from the works of Michel Foucault. Drawing on the affirmation of the Second Vatican Council that the Catholic Church receives both charismatic and hierarchical gifts, the basis of this model is two elementary forms of power: charismatic power and pastoral power. The category of pastoral power includes, but goes beyond, the traditional ecclesiological concepts of office, law, hierarchy, or institution and includes all forms of ministries and modes of service set over the good of each and all members of the faithful. In order to accomplish this broader task, Foucault’s distinction between sovereignty, discipline, and governmentality are employed as three strategic logics of the Christian pastorate. Charismatic power is then understood as the free gifts of the Holy Spirit that uplift and perfect the talents of each member of the faithful in order to participate in the loving service of the church’s mission in dialogical relation to each respective strategy of pastoral power. In order to defend the claim that each of these strategic relations of power can be observed in the Boff case, this dissertation offers a historical review of the theological concepts entailed therein, genealogical analyses of the discursive and non-discursive practices carried out by both Boff and the CDF, and an explication of Foucault’s thought on power relations. This dissertation concludes with an interpretation of the Boff case that shows how the fundamental arguments of both parties are theologically sound, although with respect to different strategic logics. The conclusion also offers a preliminary outline for a generalized theology of power in the Catholic Church based on the lessons learned from this particular case study. / Thesis (PhD) — Boston College, 2018. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.