This thesis is a comparative analysis of the doctrine of deification in sacramental worship as taught (and practiced) by the Eastern Orthodox and Latter-day Saint (Mormon) churches. The doctrine that man may become like God—known as deification, divinization, or theosis—is a central teaching in the Orthodox and Mormon traditions. Both faiths believe that man may become like God. However, because of doctrinal presuppositions and disagreements regarding the natures of God and man, Orthodox and Mormon teachings of deification do not mean the same thing. This thesis will outline several key distinctions between their respective doctrines. And yet, despite doctrinal disagreements, this thesis will also illustrate how Orthodoxy and Mormonism share several notable similarities regarding the function of sacramental worship in the process of theosis. Mormonism and Orthodoxy both believe that men and women may achieve theosis only as they interact with God. Through the combined initiatives of the Father, his son Jesus Christ, and the Holy Ghost, humankind may receive the attributes of divinity and participate in the process of deification. The means whereby humanity may interact with God are through sacramental participation. This thesis will illustrate how institutional rituals and personal worship practices foster man's divine interaction and ultimate deification. Furthermore, Orthodox and Mormon rituals are deeply rooted in the doctrine of deification—each ritual contributing to man's divine transformation. As such, those rituals reflect numerous thematic variations and emphatic differences of their respective traditions. This should not discourage the reader from comparing Orthodox sacraments with Mormon sacraments; rather, as one studies the similarities and differences in the Orthodox and Mormon sacraments, he or she will begin to see how deification is so intricately woven into the worship practices of these two faiths.

“Who is the Christ?” The question of Jesus’ identity, as depicted in the New Testament, was crucial in the early church. In Luke, it is linked with leadership and the various conflicts that he faced with the “systems” of Luke’s gospel, namely; the Roman elite, the Jewish elite and the Jewish peasantry. From an etic viewpoint, the context of Luke’s gospel indicates that Jesus’ leadership was that of conflict, rejection and opposition. Therefore, three basic issues showcase the content of this study: leadership, conflict and identity, with specific reference to the micro narrative in Luke 9:18-22. Nowadays, leaders are sometimes opposed because of many reasons: inequality of resources, incompatible interests, ideology, inefficiency, the leader’s identity and the inability or inexperience in handling conflict and opposition. Jesus was not exempted from this. The failure to understand him in terms of his identity and mission was the stimuli for the conflict he encountered. Unfortunately previous studies in Luke have only fairly established a link between Jesus’ identity, his leadership and conflict. Even when they do, it is not approached from a social scientific perspective, that is, a reading that takes the social dynamics of first-century Palestine seriously. Also, none of such studies have been applied to the African context. This study aims at filling these gaps, by applying the results from some conflict and leadership theories to the African context. The application of these models helps to diagnose, explain, interpret and narrow the chasm between leadership and conflict within the African society. It enables leaders not to dread conflict, but to use conflict when it occurs as a positive ingredient to societal change and innovation. Three conclusions emerge from the question of Jesus’ identity in the dialogue of Luke 9:18-22. From an emic perspective, the Christ is an enigmatic figure in Luke’s gospel. From an etic reading, he is the Christ of reform and social transformation. From an African standpoint, he is the Christ of empowerment and development. The examination of some African models for the understanding of Jesus’ identity reveals that Jesus has been refashioned according to African understanding. This approach has definitely made Jesus African-like. There is need for relevant Christology to be conscious that the definition of Jesus as the Christ of God does not become a barrier of separation between individuals of differing contexts. Jesus’ identity is contained in the connection between his person and his suffering, rejection, death and eventual resurrection (Lk 9:22). The dialogue in Luke 9:18-22 further proposes two ways in understanding Jesus’ leadership, his identity and conflict in the Gospel – spontaneous and community participatory theology. Leadership is risk, conflict and opposition by definition. Conversely, poor leadership is scaring, aggressive and destructive. Hence, effective leadership entails mutual acceptance, perseverance and a better management and appreciation of conflict and opposition. In response to the current stalemate of misery and despair, this study postulates that a proper definition, understanding and interpretation of Jesus as the Christ is a solution to contemporary problems of leadership crisis in Africa and the world. / Thesis (PhD)--University of Pretoria, 2010. / New Testament Studies / unrestricted

This research project arose from my journeys with Protestant Christian women who were living in sexually unhappy marriages. In South African Protestant faith communities there is the expectation that Christian marriages will experience sexual fulfilment. For many Christian women however, sexual unhappiness becomes their reality. Sexuality is cocooned in silence not only within the church, but also in many Christian marriages. This leaves many Christian women (and men) with little or no recourse to address sexually unhappy marriages. My research journey briefly explored the social construction of sexuality within the history of Christianity to see which discourses underpin current constructions of White Christian female sexuality. This participatory feminist action research journey centralised the voices of present-day contexts: Protestant Christian women, as well as clergy, were invited to share their understandings and interpretations of matrimony and sexual practices in relation to their faith. With the help of narrative therapeutic practices, some of the dominant social and religious discourses that constitute White Christian female sexuality were explored, deconstructed and challenged. This research journey aimed to penetrate this silence and to invite Christian women, who are living in sexually unhappy marriages, to share their experiences. This exploration included the faith predicaments and relational complexities, challenges and dilemmas Protestant Christian women experience when living in sexually unhappy marriages. This feminist-grounded action research explored the effects and consequences which living in sexually unhappy marriages held for the cosearchers. / Practical Theology / D.Th. (Specialisation in Pastoral Therapy)

This research project arose from my journeys with Protestant Christian women who were living in sexually unhappy marriages. In South African Protestant faith communities there is the expectation that Christian marriages will experience sexual fulfilment. For many Christian women however, sexual unhappiness becomes their reality. Sexuality is cocooned in silence not only within the church, but also in many Christian marriages. This leaves many Christian women (and men) with little or no recourse to address sexually unhappy marriages. My research journey briefly explored the social construction of sexuality within the history of Christianity to see which discourses underpin current constructions of White Christian female sexuality. This participatory feminist action research journey centralised the voices of present-day contexts: Protestant Christian women, as well as clergy, were invited to share their understandings and interpretations of matrimony and sexual practices in relation to their faith. With the help of narrative therapeutic practices, some of the dominant social and religious discourses that constitute White Christian female sexuality were explored, deconstructed and challenged. This research journey aimed to penetrate this silence and to invite Christian women, who are living in sexually unhappy marriages, to share their experiences. This exploration included the faith predicaments and relational complexities, challenges and dilemmas Protestant Christian women experience when living in sexually unhappy marriages. This feminist-grounded action research explored the effects and consequences which living in sexually unhappy marriages held for the cosearchers. / Philosophy, Practical and Systematic Theology / D.Th. (Specialisation in Pastoral Therapy)