Masters Degrees (Biblical & Historical Studies, Theological Studies & Ethics)

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Examining the social, religious and cultural discources on "maleness" and its possible influence on domestic violence in South Africa : a critique of some expressions of evangelical theology.
(2009) Owino, Kennedy Onyango.; Phiri, Isabel Apawo.
My journey in writing this dissertation has been both intellectually and emotionally challenging keeping in mind firstly that I am a male scholar (an “outsider”) responding to issues related to maleness, the abuse and oppression of women. Secondly, that I have a personal “sacred story” of the effects of abuse and violence in the home where I grew up; and thirdly, that am strongly a conservative evangelical by faith. However, these three aspects interplay in contributing to my motivation of seeking for a mended world especially for professing Christian women within the evangelical context. The focus of this study is: Examining the social, religious and cultural discourses on “maleness” and its possible influence on domestic violence in South Africa: A critique of some expressions of evangelical theology. The study argues that the predominant social, religious and cultural discourses portray some expressions of evangelical theology. It maintains that our distorted perceptions of God (how we have imagined God as “male”)—hence maleness, has influenced male paradigm of domination among partners. As a result, this has possibly influenced and contributed to domestic violence (DV), abuse and oppression of women within some evangelical context in South Africa. Hence, the prevalence of abuse and oppression of women in the evangelical context, the battle for the humanity and dignity of women as human beings created in God’s image and that female and male are equal in God are motivations that made me pursue this study. Having evaluated the theology and the inherited evangelical traditions, it becomes certain that transformative praxis that counteracts abusive and oppressive ideologies against women among evangelicals is imperative. To achieve this, the study has used an already published case study on interviews conducted among Christian women in the Full Gospel Church (FGC) in Phoenix, Durban. This has been used to facilitate theological observations. In seeking to answer its research question the dissertation examines and critiques the predominant discourses portrayed as some expressions of evangelical theology in chapters four, five and six as analysed from the said case study. The study achieves this purpose by engaging a theological reflection as its methodology through applying a “feminist theology of praxis” as its theoretical framework. Hence, the study proposes alternative evangelical theological discourses and resources for transformative praxis as its focus. The findings are tentative and require future empirical research. Arguing that “Theological statements contain as much truth as they deliver practically in transforming reality” (Sölle quoted in Ackermann 1996:42), the dissertation concludes with addressing the implications of this study by proposing practical ways for transforming men, aiming at deconstructing abusive and oppressive male paradigms.
Evangelicals and ecumenism in South Africa 1960-1990 : opportunities and pitfalls.
(2007) Ntlha, Moses Kabelo Sethunya.
The study explores the relationship of the evangelical movement in South Africa with the ecumenical movement. The focus of the latter was taken as organizationally embodied in the South African Council of Churches. The time period 1960 - 1990 was chosen for the study as this was a period of great socio political upheaval and testing for the churches. This was also a period that marked both the escalation of the struggle against apartheid as well as the accentuation of the differences that churches had among themselves as they were confronted with the reality of apartheid. The author believes that the trying times in view, 1960 -1990; best clarify the lessons that could be learned by both evangelicals and ecumenicals. The trials of this period presented the churches of South Africa unique opportunities for growth in the midst of intense struggles. The study seeks to unpack theological lessons that would perhaps not be as easy to see at a different time, for example under conditions of peace and quiet.
Orphaned and vulnerable children : a development challenge to the Christian community of Pietermaritzburg.
(2007) Naidoo, Mirolyn Eunice.; Haddad, Beverley Gail.
The Christian community and local government in Pietermaritzburg is confronted with a crisis of orphan and vulnerable children (OVC). Orphan numbers are expected to peak between 2006 and 2010. No amount of external policies and legislations can adequately deal with both the outward needs and the internal trauma that orphan and vulnerable children experience. However, this study argues that the Christian community is well placed to meet the holistic needs of OVC. By engaging David Korten's Four Generational Framework, the Christian community is challenged to move beyond meeting the visible short term needs of OVC and to become more involved in policy and decision making bodies. Further, through the endeavors of voluntary organizations represented by Fourth Generation development strategies, People's Movements could be mobilized to enhance the strategies of government and other organizations involved in the OVC crisis. Human nature includes issues of human dignity, existential worth, civil responsibility, social equity, political liberty and individual destiny. Understanding one's origin, as expressed in the Bible in terms of humans being created in the image of God (Imago Dei), guides the Christian community first in developing an understanding of themselves and second, on how to function in practical ways toward those that are hurting and are in sorrow. In this study reference is made to OVC who find themselves in this situation because of circumstances that are beyond their control. The crisis of parentlessness leaves children unprotected and vulnerable and thereby sets the stage for hopelessness and despair. God's Imago Dei is the genetical establishment of the individual's person and anthropological construction. The nature and mission of the Christian community is central to its understanding of and response to human need. The Christian community as custodian of the revelations of God reflects the image of Christ as the image of God. This places compliancy demands on the Christian community to represent God's image and transact God's affairs on the earth. Theological reflections on God's mission to the Christian community are explored with the aim of inspiring the Christian community and local government to work together in combating the OVC crisis. Studies seem to indicate that local government is prepared to partner with the Christian community in its attempts to deal with the crisis of OVC in an effective and sustainable manner.
Ignatius Loyola and the internet : insights from Ignatian spirituality on the use of the internet for evangelisation.
(2008) Pollitt, Russell Edward.; Rakoczy, Susan Francis.
The internet has brought about a revolution in human communication, unparalleled, because of its ability to communicate instantaneously across the globe. It has transformed our culture and made, what seemed impossible, now achievable with the click of a mouse, from an office in a city or in the comfort of your lounge. The computer networks we use are far more than a means of communication. They are agents of social change. I try to analyse what impact the electronic media have on human worldview and behaviour. I highlight some of the challenges that electronic media pose: we are not sure how these media (and technologies) will continue to shape our lives as they develop at a rapid pace. Jesus of Nazareth spent his incarnate life proclaiming the reign of God and, in doing so, invited humanity into a relationship with God. He commissioned his disciples and, the whole Church in all time, to continue his proclamation of Good News. In obedience to his command the Church has, throughout history, used the communication technologies at her disposal to carry out this command. The internet makes another technology available to the Church. In this thesis I attempt to better understand the impact of communication technologies, specifically the internet, on the Church. I look at the relationship between the Church and mass media. I analyse how the Catholic Church has responded to the advent of the internet and, how the internet has been used for the task of evangelisation. I investigate some of the key documents of the Church on the means of Social Communication, focusing especially on those of the Second Vatican Council, in order to understand how the Church understands and perceives the media. Using the spirituality of St. Ignatius Loyola I offer an Ignatian Communications Model to help the Church use the internet more effectively for evangelisation. St. Ignatius lived in a time when another communication revolution took place: the advent of the Gutenberg printing press. I show how, using his spirituality, the Church can better use the internet for the task of evangelisation.
The stigmatisation of Black South African women around HIV and AIDS with special reference to the Machibisa and Esibusisweni Lutheran congregations (1996-2005)
(2007) Mshubeki, Xolelwa.; Denis, Philippe Marie Berthe Raoul.
HIV and AIDS have historically been associated with homosexuality and promiscuity (especially among blacks), evoking blame and stigma. The implication of sex in the spread of HIV and AIDS complicates matters as traditional ideas of pollution and contamination are evoked. These attitudes translate into a lack of support for people infected with and affected by HIV and AIDS. Moreover, such attitudes result in the stigmatisation of those people, leaving them with a poor self-image. Stigmatisation also leads to secrecy and non-disclosure of the disease allowing it to spread rapidly. This thesis deals with the issue of stigmatisation due to HIV and AIDS, looking specifically at the two congregations of the Evangelical Lutheran Church in Southern Africa (ELCSA) in KwaZulu-Natal province.
The impact of faith-healing Pentecostal churches on health and well-being among health-seekers in Ndola, Zambia.
(2007) Matimelo, Audrey.; De Gruchy, Steve M.
This study, which lies within the ARHAP ongoing research on the interface between religion and public health, examined the impact of Faith-Healing Pentecostal Churches on health and well-being among health-seekers in Ndola, Zambia. The study involved a self-administered questionnaire answered by 100 Faith-Healing Pentecostal Church worshippers in Ndola over a period of 4 weeks. Based on the data analysis and interpretation it was found that these churches have grown rapidly in Zambia and that many people are turning to them for their healing and well-being. There are several factors that are contributing to the rapid growth of Faith-Healing Pentecostal Churches and these range from socio-economic problems to the impact of diseases like HIV/AIDS, malaria and tuberculosis on households, due to the poor health provision in most government health centres in Ndola. The study notes that people attend Faith-Healing Pentecostal Churches because these churches provide a home for people in need of social networks which enable them to have a sense of identity, belonging and purpose amidst their day-to-day socio-economic challenges. It was therefore evident from the research that Faith-Healing Pentecostal Churches are addressing huge socio-economic needs in people's lives within a context of poverty, unemployment and the burden of sicknesses and diseases, and can rightly be understood as a Religious Health Asset. These findings also provide the context for four important insights into a contemporary and contextual theology of health and healing. Based on the findings of this study, this dissertation offers a number of challenges to public health policy makers and church leaders to take serious the interface between religion and public health, and to also take seriously the contribution that Faith-Healing Pentecostal Churches are making to health and well-being in Ndola, Zambia. When these two issues are taken seriously, it would help to address issues of health and well-being in communities, based on people's religious convictions and understanding of health, healing and well-being.
The history and spirituality of the lay Dominicans in South Africa from 1926-1994.
(2007) James, Mark.; Denis, Philippe Marie Berthe Raoul.
The lay Dominicans in South Africa, originally known as the Third Order of the St. Dominic, consist of lay associates of the Friars of the Order of Preachers (or the Dominican Order). St. Dominic founded the Order of Preachers in 1216. From the Order's earliest foundation, lay people were associated with its life and preaching mission. Originally known as the Order of Penance, it emerged out of the thirteenth century reform movement of church and society known as the vita apostolica. One of the most prominent of these was St. Catherine of Siena. Many women were inspired to follow her example. Later a rule was developed for the Third Order, also known as tertiaries. The tertiaries were first introduced into South Africa in 1888 by the Dominican sisters of Kingwilliamstown who accepted some women as candidates for the congregation of sisters. Later when the Dominican friars arrived in the country in 1917, Fr. Laurence Shapcote who started the first Dominican mission in Boksburg, accepted tertiaries. The first chapters were established in Boksburg, Louis Bertrand mission near Potchefstroom and Stellenbosch. The tertiaries were primarily a pious or devotional society of associate priests, solitary members (lone tertiaries) and chapter members. They emphasised the importance of the spiritual life, understood at the time, as attaining Christian perfection. From their origins in South Africa, the tertiaries included both men and women from the various racial and economic strata of apartheid society. The tertiaries grew and developed rapidly from 1940 to 1960. They had a wide appeal because of the resurgence of contemplation and the monastic life during this period. In some parishes, particularly African ones, the Dominican friars were training tertiaries as lay ministers. In this way the tertiaries anticipated the changes that took place during the Second Vatican Council and the greater role given to the laity in the church. During the 1960s, the first signs of a decline in interest in the tertiaries becomes apparent. Initially, the tertiaries responded well to the challenges of Vatican II but membership of the chapters declined considerably during 1970s and 1980s. The social conditions within church and society began to change. The changes allowed by Vatican II gave laity greater responsibility within the church as catechists, communion ministers, members of the parish council and deacons. This caused a crisis of identity for the lay Dominicans after the Council. By the early 1980s many groups had collapsed as fewer laity joined the lay Dominicans preferring to involve themselves in parish ministries than join a chapter. The lay Dominicans remained primarily a pious society. Some of the tertiaries involved themselves in lay ministries. In African parishes, lay Dominicans like Nicholas Lekoane, Joel Moja, Sixtus Msomi in Kwa Thema and Thomas Moeketsi in Heilbron rose to prominence as lay ministers. It was particularly in Kwa Thema that some innovative contributions were made in parish apostolates with the establishment of the parish ward system. However, the intensification of the struggle against apartheid highlighted the need for a more prophetic spirituality which encouraged people to involve themselves in social change. As an organisation the lay Dominicans were never involved in anti-apartheid work with the exception of a few of individuals - Advocate Herbert Vierya, and Jimmy and Joan Stewart, Major Mehan, Barbara Versfeld and Fr. S'mangsliso Mkhatshwa. Consequently, the lay Dominicans were considered, even by the Dominican friars, as increasingly irrelevant and neglected them in their ministerial outreach. By 1984 the Lay Dominicans were still in existence but even the National Promoter, Douglas Wiseman, called for the disestablishment of the lay Dominican groups in their present form. This never happened. During the 1980s, there were some creative attempts to revive and renew the lay Dominicans. The Dominican Family group was started in Cape Town that sought to bring together all the different members of the Dominican family: friars, sisters and laity. Another group was also established with a specific focus and mission as teachers in Dominican schools in Cape Town. This group developed into the Blessed Jordan of Saxony chapter. Even though the number of lay Dominican chapters declined, nevertheless, the organisation did not collapse. The lay Dominicans battled to come to grips with the challenges of a church that allowed greater participation of the laity in parish life. It was unable to transform its spirituality to allow for this shift in ecclesial life. Neither did it take up the challenges of involvement in issues of justice and peace. Young people did not find involvement in the organisation attractive and so membership continued to dwindle. The question remains whether the lay Dominicans can provide a genuine lay spirituality according to the mind of Vatican II?
The effects of biblical and cultural patriarchy on the lives of married Damara women in the Evangelical Lutheran Church in the Republic of Namibia (ELCRN)
(2007) Gaomas, Nokokure Rogate.; Nadar, Sarojini.
This study aims to analyse the links between patriarchy in the bible, the Damara culture, and the ecclesiological practices of the Evangelical Lutheran Church in Namibia (ELCN). Using empirical research (interviews) and socio-historical methodology, the study demonstrates how biblical patriarchy affects married Damara women and evaluates the consequent roles of women in the religious context of the church, in the light of the biblical and cultural patriarchy which Damara women are subjected to.
The "Let the people speak" model : an analysis of the Zimbabwe Council of Churches' development education approach (1994-2004)
(2007) Kuveya, Langton.; De Gruchy, Steve M.
This thesis concerns the "Let the People Speak" approach to development of the Zimbabwe Council of Churches (ZCC). It evaluates the extent to which this approach can be considered to be legitimate Christian approach to development, that takes seriously the contemporary concerns of development theory and practice. In doing this, the thesis first lays down a theological framework for development drawn from the theologians Hans Kung, Jurgen Moltmann, Jose Miguez Bonino, and Desmond Tutu, and the educationalist Paulo Freire. This framework argues that human dignity and humanization should be the goal of Christian engagement in social transformation and development, and that this is achieved by paying attention to three themes: the agency of the poor, their assets, and an appreciative approach by outsiders.
The church's role in social healing and reconciliation in Zimbabwe : an analysis of reconciliation in the National Vision Discussion Document of the churches of Zimbabwe.
(2008) Masengwe, Gift.; De Gruchy, Steve M.
The study focuses on the National Vision Discussion Document (NVDD) from Zimbabwe, and is a reflection of the need for, and the churches’ approach to, reconciliation in Zimbabwe. The analysis of the social context in which the NVDD was written sets the tone for this study, and provides the basis for discussing and constructing a deeper theology of reconciliation in Zimbabwe. Two criticisms of the NVDD are advanced, namely, the lack for a critical social analysis, and a weak theological reflection. In responding to the first criticism, the study undertakes a detailed analysis of three key areas of enmity, namely, the ethnic conflicts between the Shona and Ndebele, the racial conflicts between white and black centered on land, and the political conflicts between ZANU-PF and civil society and the MDC. In responding to the second criticisms, the theology is deepened through an examination of Miroslav Volf’s, Exclusion and Embrace, John de Gruchy’s, Reconciliation: Restoring Justice, the Kairos Document and the Belhar Confession. Reconciliation was seen to lie at the edge of two parallel truths; justice and forgiveness; truth and reconciliation. In conclusion, the study established the basis for a deeper theology of reconciliation, by focusing on three key areas: social dynamics, theological reflection, and practical and logistical steps to national reconciliation. For a deeper theology of reconciliation, seven levels for reconciliation were suggested: individual, social, cultural, institutional, political, theological and religious. From these seven levels, two strategies for the practice of reconciliation were suggested: ecumenical and strategic partnerships. It should be noted that events in Zimbabwe continue to progress at a rapid rate and the social context changes from week to week. However, these current events suggest that the study remains relevant for national reconciliation and theological praxis because of the abiding issues of conflict that cry out for reconciliation.
Solidarity with strangers : the challenges posed by the Great Lakes region refugees to the Ministry of the Anglican Cathedral of the Holy Nativity, Pietermaritzburg.
(2007) Hategekimana, Celestin.; Haddad, Beverley Gail.
This thesis focuses on the challenges posed by the refugees from the Great Lakes Region to the ministry of the Anglican Cathedral of the Holy Nativity in Pietermaritzburg, South Africa. It intends to inform the Christian world in general and specifically the Anglican Cathedral of the Holy Nativity of the current refugee situation and its causes. Furthermore, this study shows that understanding the refugees' livelihood strategies is a prerequisite to improved interventions. Using the Sustainable Livelihood Framework, this study describes some of the positive and negative outcomes from the mechanisms and strategies developed by refugees in order to stabilize and enhance their situation. Looking at the livelihood challenges faced by the Great Lakes Region refugees, this study shows how UNHCR (United Nations High Commission for Refugees) has been in a weak position to challenge the policies of its funders and host governments even when those policies fail to respond adequately to refugee problems.
Research on human values in religious life as practised in the Roman Catholic Church Congregation of Mariannhill Missionaries in the Diocese of Mariannhill in South Africa between 1996-2007.
(2007) Mabheka, Innocent.; Ward, Edwina Deborah.
No abstract available.
Harambee as an indigenous lived philosophy : empowering the poor in the Kenyan Anglican church.
(2007) Murage, Josiah Kinyua.; Haddad, Beverley Gail.
This thesis deals with the Harambee as an indigenous lived philosophy and its capacity of empowering the poor in the Kenyan Anglican Church. From a historical perspective, it explores and scrutinises the origins, the definition and the philosophy behind Harambee. The thesis shows how Harambee was incorporated in the Kenyan Anglican Church and how it has been used as a survival strategy in the midst of the dominant development models which have failed to address the social-economic and political issues in Kenya. The thesis notes that even though Harambee is promoted in Kenya as a cultural, socio-economic and political philosophy its basic orientation is in harmony with the Christian theology. In this regard, the thesis offers a theological understanding of Harambee in the light of themes such as creation, imago Dei, incarnation, justice, redemption, love and solidarity. In undertaking this task, the thesis attempts to shed more light on how Harambee is in harmony with the principles and values of the Asset Based Community Development (ABCD) model. It argues that Harambee shares many concerns with ABCD even though Harambee has a Kenyan cultural flavour. Therefore, it affirms that Harambee as a lived philosophy is likely to empower the poor in the community, and the Kenyan Anglican Church should consider enhancing Harambee to mobilise the local resources. In view of this, the study highlights various projects initiated by the church through Harambee and it concludes by proposing that the Church needs to go beyond humanitarian programmes and initiate sustainable projects that can address the causes of poverty thus striving to make the twenty-first century a century of hope for millions of people who are walking through the valley of the shadow of death.
From womb to work : a theological reflection of "child labour" in Zimbabwe.
(2009) Ngwenya, Sinenhlanhla Sithulisiwe.; Haddad, Beverley Gail.
The socio-economic and political crisis in Zimbabwe is breeding poverty which forces children to drop out of school and find a way to survive. Children in Zimbabwe no longer work for extra income to spend with peers or to pay for school fees, but they work for their survival. Therefore this is a study on child labour. Zimbabwe is signatory to the United Nations Convention on the Rights of the Child however, all these laws are not helping to mitigate against child labour. Despite the existence of child labour in Zimbabwe there has been little theological response. The current theological debates have overlooked the suffering of children through child labour. This argument refers to both academic and church theology. The basic theological argument in this study is that in order to protect children from child labour there is need to construct a liberative theology of children which focuses on; dignity, identity, love, justice and freedom.
Being a woman and HIV positive in Soweto : a challenge to the church.
(2007) Myeni, Ethel Zandile.; Haddad, Beverley Gail.
The main aim of this study was to explore the extent of freedom or lack thereof in the relationships of HIV positive pregnant women and their partners. These women were attending antenatal care in two Soweto clinics, run by the Perinatal HIV Research Unit. A semi-structured interview schedule was developed and used as the data collection tool. A theoretical framework based on Amartya Sen's theory of Development as Freedom and Isabel Apawo Phiri's theological reflections on women's freedom, was used to analyze data collected from the participants of the study. The ideas of the two theorists complemented each other with regard to the sources of "unfreedom" for women from an economic point of view and from the cultural and religious points of view. Sen highlighted lack of basic freedoms and human rights as the core causes of lack of freedom, which is both a primary means and principal ends of development. Phiri advocated for the liberation of women from the oppressive cultural and religious practices brought about by patriarchy. Removal of all those key sources of unfreedom would provide an ideal situation in which women would be less vulnerable to HIV infection. The analysis of the participants' responses in this study suggested a lack of freedom in their relationships with the fathers of their unborn babies. This had an adverse effect in their ability to disclose their HIV positive status, negotiate safer sex and contraception. Economic dependency on the partners was found to be the major cornerstone that kept women in bondage in their relationships. The churches in Soweto did not seem to have any plausible impact in the lives of the participants and as a result all of them had very loose links with the church. This was another major gap in the initiatives to reduce HIV infection which challenges the churches in Soweto to strengthen their prophetic ministry in terms of women's freedom and their dignity both in the church and in society.
A critical evaluation of the members of the religious Congregation of the Holy Spirit's understanding of their mission to the poor in the Dioceses of Bethlehem & Durban - South Africa.
(2007) Kansimbi, Sylvester Tonje.; Coryn, Daniel.
This thesis is an evaluation of the members of the missionary religious Congregation of the Holy Spirits' understanding of their mission to the poor in the Dioceses of Bethlehem and Durban in South Africa. The Congregation of the Holy Spirit was founded on 27th May, 1703, Feast of Pentecost. A group of poor clerical students knelt before the statue of the Black Virgin of Paris (Our Lady of Deliverance) in the Church of St. Etienne-des-Gres. Their friend and leader was Poullart des Places. This small group of young men consecrated themselves to the Holy Spirit so marking the foundation of the Congregation. In the year 1848 some forty missionaries of the Congregation of the Holy Heart of Mary founded by Francis Libermann in 1841 were integrated into the Congregation of the Holy Spirit. From its foundation, the mission of the Congregation has always been the "evangelization of the poor" (Luke 4:18). For the founders, the poor meant those who were oppressed and marginalized among whom were the poor students and slaves in the colonies. My particular concern, however, is to evaluate the members of the Holy Spirits' understanding of their mission to the poor in the Dioceses of Bethlehem and Durban in South Africa. How do Spiritans in these two dioceses understand or interpret "the poor" whom they serve? How does this contemporary South African Spiritan understanding of the poor match with that of the founders or constitution of the Congregation? My response to these questions is an affirmation. In the evaluation, we will discover that the poor in the dioceses of Bethlehem and Durban include those who are unemployed, HIV/AIDS patients, orphans, children and women who are abused, refugees / asylum seekers, street children and many others. In summary, it is noted that the poor are those who lack physical necessities, socially oppressed and spiritually poor. In faithfulness to the intuition of the founders, it is observed that Spiritans in both Bethlehem and Durban Dioceses are attempting to be at the service of the poor. They are serving the poor through the proclamation of the Word, administration of the Sacraments, visitation of people in their own homes, attending to those who are infected and affected by HIV/AIDS pandemic, promoting the values of the Kingdom of God through justice and peace ministries and finally, Spiritans are working among the refugees, prisoners and hostel dwellers. Looking at these Spiritan ministries, it is noted that their choices of works are in accordance with the vision of the founders a well as what is in the Spiritan Rule of Life or constitution. Spiritans in both Bethlehem and Durban perceive their vocation as being at the service of these people. However, as religious, there are other elements which should be taken into consideration, such as prayer, community life and missionary spirituality. These are essential elements in the life of the members of the Congregation of the Holy Spirit. In general, the interviews show a lack of community life among members of the Congregation. This lack of community life affects prayer life as well. Other important elements include the need to revisit the idea of education and recovery of prophetic dimension of the Congregation where its members are always at the frontier situations.
A contextual theological approach to New Testament interpretation : the relevance of 2 Corinthians 5: 18-21 to reconciliation in post-genocide Rwanda through church mediation.
(2007) Surwumwe, Emmanuel Solomon.; Bruce, Patricia Frances.
"Better homes, better fields, better hearts" : a contextual interpretation of Bernard Huss' model of social transformation and its implications for the Missionaries of Marianhill today.
(2008) Sibanda, Gideon.; Haddad, Beverley Gail.
This paper argues that a contextual version of Bernard Huss' model of "Better homes, Better fields, Better hearts" can make a positive contribution to poverty alleviation in rural KwaZulu-Natal. The model addresses both the material and non-material aspects of poverty. It seeks to achieve integral human development by empowering the poor, especially women, to be self-reliant. Poverty eradication remains one of the greatest challenges facing South Africa, and analysts concur that it is largely a rural problem. Women who head the majority of rural households are the most affected by poverty which also exposes them to the risk of HIV infection and sexual violence due to their economic dependence on men. Gender equality is a critical aspect which the model seeks to address in order to counter particular cultural injustices which subject the majority of women to male subordination. The model is therefore interpreted in the context of poverty and underdevelopment in rural KwaZulu-Natal and it endeavours to confront the challenges of poverty and unemployment at the grassroots level. It is argued in this paper that women should become the main beneficiaries of the contextual version of the model and begin to participate fully in decision-making in respect of the strategies to alleviate poverty in rural areas. The model recognizes the agency of the poor as an imperative factor in the development praxis and discourse, for this reason it is a pro-poor approach. It is also argued in this paper that the Missionaries of Mariannhill should revive the model and use it in their mission work in rural communities of KwaZulu-Natal. The model has the capacity to broaden the scope of mission work and address both the material and non-material aspects of poverty. It provides a practical response to the Christian commitment to assist the poor in the endeavour to alleviate poverty and mitigate the impact of the HIV and AIDS epidemic in rural communities.
Toward a premarital counselling model.
(2008) Benjamin, Vincent.; Smit, Johannes Andries.
No abstract available
Exploring the foundations of an Islamic identity in a global context : a study of the nature and origins of Cape Muslim identity.
(2009) Baker, Abdul Taliep.; Dangor, Suleman Essop.
This thesis primarily deals with the nature and ori gins of Cape Muslim identity. The purpose of this study is to (1) define the nature of Cape M uslim identity (2) explore the origins of Cape Muslim identity (3) identify the factors impacting on Cape Muslim identity (4) and assess the response of Cape Muslims to the challenges to their identity. The hypothesis underlying this study is that Cape M uslim identity is unique and distinguishes itself through adherence to certain r ites and ceremonies, primarily derived from a Malay/Indonesian type of Islam, as established by r eligious leaders who came from those regions. This study explores this assumption and at tempts to determine the extent of Malay/Indonesian Islam on Cape Muslim rites and cer emonies. The study also identifies the contemporary ideologi cal and theological formations that challenge Cape Muslim identity.

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Browsing Masters Degrees (Biblical & Historical Studies, Theological Studies & Ethics) by Date Accessioned