Dissertationen zum Thema „Lutheran Church Reconciliation Namibia“

Thesis (PhD)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: This study is an evaluative study of the Evangelical Lutheran Church in Namibia (ELCIN). It is presupposed in this study that, although the ELCIN, since it became autonomous in 1954, has a long history of doing mission and diaconal work according to her Constitution, it has been recorded that, the Church is more and more lacking in the capacity to meet the challenges and needs of the Namibian post-independent society and subsequently cannot effect social transformation, yet it undoubtedly has the potential. This study focuses on the communities of the Ondangwa and Oshakati informal Settlements situated in the Oshana Region of northern Namibia, in the former homeland of “Owamboland.” The study is an overview of the Evangelical Lutheran Church in Namibia (ELCIN) with regard to her public witness before Namibia’s independence that is during 1971 to 1989 and seeks a better understanding of her functionality fundamental to the Missio Dei. Throughout its history, the Church has been called to have a deep concern for the poor and oppressed. The post-Namibian socio-economic problems present a huge challenge to the church, thus raising questions such as: How well has the Church been responding to the challenges of our times? How helpful has it been to those who turn to it to seek social justice? How helpful has it been to those who seek economic and political justice? How helpful has it been to those seeking gender equality and to the marginalised? How helpful has it been to those infected, affected and afflicted by HIV/AIDS? In short, how helpful and relevant is the Church in addressing persons, laws, structures and institutions that degrade and oppress God’s people? These questions arise from concern regarding the emerging culture of corruption and crimes in the nation as well as questions concerning the prophetic task of the Church regarding socio-political and economic issues. It is argued in this study that the socio-economic challenges faced by the informal settlement inhabitants pose a challenge to the Church regarding poverty. A holistic approach to Church‘s mission in context should embrace radical discipleship, coupled with socio-political and economic involvement, integrating both economic, social, ecological, and spiritual change, and leading to healing and transformation. This means that the mission of God is as comprehensive, broad and deep as the needs and exigencies of human existence that is why spiritual and physical ministry cannot be done separately. A holistic mission approach will enable the Christian faith to penetrate and have its roots deep in the Namibian soil. The most adequate formulation subsumes the total mission of the church under the biblical concept of marturea (witnessing), kerugma (proclamation), koinonia (fellowship) didache (teaching) and diakonia (service). The context should indicate where the emphasis ought to be, and the circumstances dictate the way in which this witness has to be communicated. It is of cardinal (paramount) importance for the Church to continuously minister to the marginalised because of its concern and divine calling to the Missio Dei. The empowerment of people in development at the grassroots level is crucial to overcoming oppression and exploitation. The Church, particularly the Evangelical Lutheran in Church in Namibia (ELCIN), has a responsibility to foster and encourage self-reliance in order that, people can exercise their rights to determine their own future, rights which include sovereignty over natural resources, land, production and distribution. It is argued in this study, based on an analysis of the Church as a Community called by God that the essence of community development and the people-centred participatory development process, is that the Church as a Community-based organization is essentially best served in effecting social change by orientating itself according to the people-centred participatory development approach. The conclusion is drawn, among the key challenges identified, that there is a need for the church to evidence holistic theology and sustainable action with regard to social responsibility. Action remains, for the most part, in a dominant charity mode. Partnership, in its various forms, is identified as necessary and as the more sustainable strategy in a context of inequality. Recommendations for action are proposed at the end of this study in order to guide the ELCIN in areas such as Ondangwa and Oshakati, to become a meaningful role player in these communities.
AFRIKAANSE OPSOMMING: Hierdie studie is ‘n evaluerende studie van die Evangeliese Lutherse Kerk in Namibie (ELKIN). Daar word in hierdie studie veronderstel dat, hoewel die ELKIN, sedet dit in 1954 outonoom het, ‘n lang geskiedenis het van missie en diakonale wek volgens haar Grondwet, dit aangeteken is dat die Kerk is meer en meer aan die kapasiteit ontbreek om te voldoen aan die uitdagings en die behoeftes van die Namibiese post-onafhanklike samelewing en daarom geen invloed op sosiale transformasie het nie, maar ongetwyfeld die potensiaal daartoe het. In hierdie studie word gefokus op die gemeenskappe van Ondangwa en Oshakati se informele nedersettings gelee in die Oshana-streek noorde van Namibie, in die voormalige tuisland van “Owamboland.” Die doel is om ‘n oorsig van die Evangeliese Lutherse Kerk in Namibie (ELKIN) met betrekking tot haar openbare getuienis voor Namibie se onafhanklikwording in die tydperk 1971 tot 1989, te gee en om ‘n beter begrip van haar funksies onderliggend aan die Missio Dei te bewerstelling. Dwarsdeur die geskiedenis, is die kerk geroep is om ‘n diepe besorgheid vir die armes en onderdruktes te he. Die post-Namibiese sosioekonomiese problem bied ‘n groot uitdaging aan die kerk, dus die vehoging in die aantaal vrae soos: Hoe goed het die Kerk ge reageer op die uitdagings van ons tyd? Hoe dra die Kerk tot die soeke na sosiale geregtigheid? Hoe nuttig is dit aan diegene wat die ekonomiese en politieke geregtigheid soek? Hoe dra die Kerk by tot die soeke na geslagsgelykheid en hulp aan diegene wat gemarginaliseer word? Watter hulp bied bied die Kerk aan diegene wat met MIV/vigs besmet is of wat daardeur geraak en verdruk word? In kort, hoe nuttig en relevant is die kerk in die aanspreek van persone, wette, structure en instellings wat God se volk verneder en verdruk? Hierdie vrae ontstaan as gevolg van die kommer wat ontstaan weens die opkomende kultuur van korrupsie en misdaad in die land sowel as vrae oor die profetiese taak van die Kerk ten opsigte van sosio-politieke en ekonomiese kwessies. Daar word aangevoer word in hierdie studied at die sosio-ekonomiese van die inwoners van die informele nedersetting ‘n uitdaging aan die kerk ten opsigte van armoede. ‘n holistiese benadering tot die Kerk se sending in die konteks moet omhels radikale dissipelskap, tesame met ‘n sosio-politieke en ekonomiese betrokkenheid, die integrasie van beide die ekonomiese, sosiale, ekologiese, en geestelike verandering behels. Dit lei tot genesing en transformasie. Dit beteken dat die missie van God net so omvattende, breed en diep is soos die behoeftes en vereistes van die menslike bestaan, dit is waarom die geestelike en die fisiese ministerie kan nie apart gedoen kan word nie. ‘n holistiese missie benadering sal die Christelike geloof in staat stel om deur te dring en het sy wortels diep in die Namibiese grond. Die mees geskikte formulering behels die totale missie van die kerk onder die Bybelse konsep van marturea (getuie), kerugma (verkondiging), koinonia (gemeenskap) en diakonia (diens). Die konteks behoort te le en die omstandighede dikteer die manier waarop hierdie getuienis gekomminikeer word. Dit is van kardinale belang vir die Kerk om voortdurend die Word aan hierdie mense te bring, en om hul te versorg, in hehoorsaamhed aan die goddelike roeping tot die Missio Dei. Die bemagtiging van mense en hul ontwikkeling op voetsoolvlak is noodsaaklik vir die voorkoming van onderdrukking en uitbuiting. Die kerk, veral die Evangeliese Lutherse Kerk in Namibie (ELKIN), het ‘n verantwoordelikheid om selfstangigeheid te be vorder en aan te moedig, sodat mense hul regte, hul eie toekoms, soewereiniteit oor natuurlike hulpbronne, die land, produksie en verspreiding kan bepaal en uitoefen. Daar word aangevoer in hierdie studie, wat gebaseer is op ‘n analise van die Kerk as ‘n Gemeenskap wat deur God geroep is, dat die essensie van ontwikkeling van die gemeenskap en die mens-gesentreerde deelnemende ontwikkeling proses, is dat die Kerk as ‘n gemeenskaps-baseerde organisasie in wese die beste gedien word in die bewerkstelliging van sosiale verandering, deur om te orienteer in die rigting van mens-gesentreerde deelnemende ontwikkeling. Nadat sleutel uitdagings uitgeken word, word die studie afgesluit deurdat daar tot die slotsam gekom word dat daar getuiens gelewer moet word holistiese teologie en volhoubare aksie met betrekking tot sosiale verantwoordelikheid. Aksie sal nog steeds hoofsaaklik liefdadig van aard wees maar daar word vasgestel dat Vennootskappe, in die konteks van ongelykheid, die mees volhoudbare strategie blyk te wees. Aanbevelings vir aksie word aan die einde van hierdie studie gedoen om die ELKIN te lei in gebiede soos Ondangwa and Oshakati, ‘n betekenis volle rol speel.

Thesis (MTh)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: This study is a historical investigation of the role of the Evangelical Lutheran Church in Namibia (ELCIN) regarding social development with special attention to education as an agency of social change. ELCIN is the largest Lutheran church in Namibia, which was born out of the Finnish missionary activities after their arrival in the former Ovamboland in 1870. The Finnish missionaries became the first missionaries to do mission work in Ovamboland. This qualifies them to be regarded as pioneers of social development and of the transformation of society through education among the Ovambo people. ELCIN’s humble beginnings started as a mission field and developed into mission congregations; thereafter as a mission church and finally as independent church in 1954. The study shows that since its inception ELCIN has been committed to serve her members holistically (spiritually and socially). The focus of this study is to contribute to the understanding of the role ELCIN played to bring about development through education. The study therefore attempts to answer questions regarding the role the Finnish missionaries played in education and should be understood within the broader context of the history of ELCIN, for example, what arrangements were made and what developments took place during the indigenization process. Further, the study points out the educational challenges ELCIN encountered during the time of social development through education. In answering these questions, the study demonstrates how ELCIN played a decisive role in social development in Ovamboland, especially by way of education and training. The study refers to both informal (Christian) and formal (general or inclusive secular) education and the role each of these forms of education played in social change. The study also reflects on the engagement between ELCIN and the context resulting from the South African mandate in Namibia (then South West Africa). Finally, it is recommended that, in light of the positive contribution made by ELCIN to the social development of its members and communities by way of education in the past, it should continue this role in an independent Namibia. This could be done by way of intensifying Christian education among its members in order to educate and inspire people to remain faithful to their Christian values. In this way, ELCIN will continue to play a meaningful role in the life of communities and their members.
AFRIKAANSE OPSOMMING: Hierdie navorsingstudie is ‘n historiese ondersoek na die rol van die Evangelical Lutheran Church in Namibia (ELCIN) ten opsigte van sosiale ontwikkeling met spesiale verwysing na opvoeding as ‘n agent vir sosiale verandering. ELCIN is een van die grootste Lutherse kerke in Namibië, wat ontstaan het uit die aktiwiteite van die Finse sendelinge na hulle aankoms in die eertydse Ovamboland in 1870. Die Finse sendelinge was die eerste sendelinge wat sendingwerk in Ovamboland onderneem het. As gevolg hiervan word hulle beskou as pioniers van sosiale ontwikkeling en transformasie in die gemeenskap deur die opvoeding van die mense van Ovamboland. ELCIN het sy nederige ontstaan gehad as ‘n sendingveld en het ontwikkel tot sendinggemeentes; daarna tot ‘n sendingkerk en uiteindelik in 1954 tot ‘n onafhanklike kerk. Die studie dui aan dat ELCIN sedert sy ontstaan toegewyd was aan die taak om sy lede op ‘n holistiese vlak (geestelik en sosiaal) te ontwikkel. Die fokus van hierdie studie is om ‘n bydrae te lewer tot ‘n dieper begrip van die rol wat ELCIN gespeel het ten opsigte van hierdie ontwikkeling. Die studie het dus gepoog om vrae te beantwoord oor die rol wat die Finse sendelinge in opvoeding gespeel het en behoort verstaan te word binne die breër konteks van die geskiendenis van ELCIN. Watter reëlings is getref en watter ontwikkelings het plaasgevind gedurende die inheemswordingsproses? Die studie dui verder op die opvoedkundige uitdagings wat ELCIN gedurende die tyd van sosiale ontwikkeling deur opvoeding ondervind het. Ter beantwoording van hierdie vrae word deur die studie aangedui hoe ELCIN ‘n deurslaggewende rol in die sosiale ontwikkeling van Ovamboland gespeel het, veral deur middel van opvoeding en opleiding. Die studie verwys na beide informele (Christelike) en formele (algemene of inklusiewe) opvoeding en na die rol wat elk van hierdie vorms van opvoeding gespeel het ten opsigte van sosiale verandering. Die studie kyk ook eers na die verhouding tussen ELCIN en die Suid‐Afrikaanse regering gedurende Namibië (die destydse Suidwes‐Afrika) se jare as mandaatgebied en daarna word aanbevelings gemaak. In die lig van die positiewe bydrae wat ELCIN in die verlede gemaak het tot sosiale ontwikkeling, word aanbeveel dat hierdie bydrae in ‘n onafhanklike Namibië voortgesit word. Dit behoort te geskied deur ‘n intensifisering van Christelike onderwys onder lede ten einde die mense op te voed en te inspireer om getrou te bly aan hulle Christelike waardes. Op hierdie wyse sal ELCIN voortgaan om ‘n betekensivolle rol in die lewe van die gemeenskappe en hul lede te speel.

This thesis examines the historical and theological development, and ultimate failure, of the unity process between the three Lutheran Churches in Namibia, and places it in the socio-political and economic context of the turbulent history of the country. The focus is particularly on the period between 1972 and 1993 which witnessed a crucial phase in the struggle for a United Evangelical Lutheran Church in Namibia. This took place against the background of heightened anti-apartheid political activity and international mediation for Namibian independence, which was achieved in 1990. The increasing involvement of the two Black Lutheran Churches in the liberation struggle was matched by the growing alienation and isolation of the White Lutheran Church. The three Lutheran Churches eventually failed in their deliberations between 1972 and 1993 either to unite or even to form a federation, and managed only to achieve a superficial working relationship. The failure ofthe process was shaped by various factors. These included issues of political and ethnic differences between the three Churches, concerns over the future common ownership of each Church's property, differentials in salaries, the external influence of Lutheran Churches elsewhere in the world (not least through their funding), and the question of what form the leadership structure should take in a unified Church. The leaders of the three Lutheran Churches lived and operated as theologians in somewhat different religious cultures that were the product of the several Lutheran missionary societies that had originally founded the three Lutheran Churches in Namibia. The abnormal socio-political and economic context of Namibia during colonialism (1884-1990), and the new challenges after independence, created a situation where religious and secular activities became inseparable. Inevitably, the priorities and questions confronting Lutheran Church leaders and people were concerned more with issues such as social justice, freedom, self-determination, political participation and sheer survival than with the question of church unity. The challenge for the Lutheran Churches of Namibia still remains for them to preach the Gospel of Jesus Christ holistically and to spread the message of unity for all Namibians irrespective of differences of race, colour, gender and geographical region.
Thesis (M.A.)- University of Natal, Pietermaritzburg, 2002

The contents of this dissertation is about the authoritarianism presently found in Lutheran churches in general and in the Evangelical Lutheran Church in Namibia (ELCIN) in particular. In contradiction to the Roman Catholic Church, Luther advocated the participation of the laity in decision-making processes. However, strong offices of authority have been established in ELCIN and excessive powers have been granted constitutionally to the clergy against the laity, with the result that lay leaders are made to believe that the decision-making procedures belong to the higher authorities at all levels of the church. There is a lack of willingness among the higher authorities to motivate lay leaders to take up leadership responsibilities in their presence. The danger of this attitude is that most of the decisions made in the church are initiated by the clergy and are therefore not representative. The leadership style of ELCIN can be described as partially democratic and partially authoritarian. The authoritarian leadership style of ELCIN was not derived from the original Lutheran heritage. This situation is due largely to a combination of the leadership patterns of the Finnish missionaries and the prevailing Owambo traditional culture. Authoritarian attitudes remain an urgent challenge to ELCIN in particular, and to Lutheran churches in general. The formulation of a new concept of leadership in the church must embrace the collective participation of all male adult members of the community in decision-making processes as observed in positive elements of Owambo traditions and Luther's concept of the priesthood of all believers. This dissertation recommends that lay leaders must be allowed to chair decision-making bodies at all levels in the church and that clergy and lay leaders participate equally in these bodies. ELCIN theologians also have to formulate concepts which contextualise church leadership and dissociate it from foreign vessels of culture.
Thesis (Ph.D.)-University of Natal, Pietermaritzburg, 2001.

This thesis contends that the translatability and interpretation theories are what allow the Bible and its message to be accepted by and relevant to all people in the world, including those in the northern belt of Namibia, among Ovawambo and Okavango communities. This thesis deals with the applicability of the translatability theories in the process of the translation of the Bible into Oshindonga, Oshikwanyama and Rukwangali, a project undertaken by the Evangelical Lutheran Church in Namibia (ELCIN). The thesis starts with the introduction, which shows how the work was carried out, and its objectives are described in chapter one. Chapter two deals with the translatability and interpretation theories of the Bible as represented by Lamin Sanneh and Kwame Bediako. Lamin Sanneh (1989) and Kwame Bediako (1997) speak of the translatability theory of the Bible and of Christianity as a whole, which allows everyone to speak of the wonderful work of God in his/her own tongue. Translatability is the theoretical framework of this thesis. The theory aims at translating the Bible from one language to another, and goes further to include the social sphere of the person. The translatability theory is what makes the translation process in any vernacular language relevant and acceptable. The translatability theory not only includes the language, but also the cultural aspects of the people.
Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2010.

This dissertation examines the contribution that the Evangelical Lutheran Church in the Republic of Namibia (ELCRN) can make to poverty alleviation at local community level, through research in the Otjimbingwe rural community two hundred kilometers north-west of Windhoek, the capital of Namibia. It is clear from the historical background and current situation that the impact of poverty is severe on the lives of indigenous people. The question posed by the research is: How can the Church contribute to poverty alleviation in a rural community such as Otjimbingwe? To answer this question, this thesis analyses the real life situation that the people of Otjimbingwe experience daily. It further looks at the coping strategies of the people. The thesis identifies the capacities, skills and assets that the Church can develop and build on in its poverty alleviation process. The study argues that the Church has a vital contribution to play as both an 'insider' and an 'outsider' to the community at Otjimbingwe. It then suggests some strategies that the Church can utilize to ensure maximum participation of the local people and to mobilize and encourage co-operation of all concerned individuals and organizations in the process of development.
Thesis (M.A.)-University of Natal, Pietermaritzburg, 2001.

This thesis is a theological and practical challenge to the Evangelical Lutheran Church of Angola (IELA) on the issue of social development after the civil war, especially in the Cunene Province among the Ovawambo community. The thesis briefly examines the history of the Angolan civil war, and of the IELA. It notes the key development concerns facing the Ovawambo community. The focus of the thesis is centres on three themes namely: reconciliation and peace; reconstruction; and sustainable development strategies. The thesis argues that it is the responsibility of the IELA in the first place through its ministry of reconciliation to contribute to rebuilding the nation that has been destroyed by the civil war. In the second place it argues that since much of the social frame works have been changed due to civil war, a reconstruction approach is needed. In the last place, it argues that IELA should contribute fully to providing fruitful strategies for the sustainable development for the better life of the future generation.
Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2003.

The onset and rapid spread of the HIV/AIDS pandemic in Sub-Saharan Africa has challenged and continues to challenge the church in its doctrine as well as its practical ministries. The Evangelical Lutheran Church in Namibia has been no exception. The disease challenges the theological and pastoral disciplines, especially in the area of contextuality. This thesis is developed at the very site of the struggle to care for the infected and affected individuals and families in the ten Evangelical Lutheran Church parishes in the Oshana Region, Namibia. Healing and caring for the sick is the primary mission of this church. Therefore, the quest of this study is to investigate how ELCIN through pastoral care and counselling helps HIV/AIDS infected and affected family members cope with their situation. The study concentrated mainly on ten ELCIN parishes in the Oshana Region, Namibia. Chapter one is an introduction to the whole thesis. Included is the statement of the problem, the methodology used to collect data and the literature review. Chapter two deals with pastoral care and counselling of HIV/AIDS infected and affected families. The African understanding of heath and illness is also considered as well. Chapter three is about the Church and HIV/AIDS in the Oshana Region, Namibia. This chapter investigates the responses of ELCIN's pastors towards HIV/AIDS affected families in the Oshana Region, and how they understand HIV/AIDS biblically. Chapter four deals with the impact of HIV/AIDS on affected families in Oshana Region, Namibia. This chapter discusses how HIV/AIDS affects the family members, nurses, and community ministers and how pastoral care and counselling help the widowers, widows, orphans, caregivers of orphans and nurses to take care of orphans. This is the main chapter of this thesis. Chapter five is about data analysis, recommendations and research findings using the Christian theoretical framework of Mwaura, van Dyk, Msomi, Snidle and Welsh, and Dube. Chapter six is the conclusion of the whole thesis.
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.

This thesis contends that the individualisation, privatisation and spiritualisation of the concept of salvation in the church in general and in The Evangelical Lutheran Church in Namibia [ELCIN] in particular, where salvation is confined to the soul and its escape from this evil world into a blessed heaven at some future date after death, with the result that church members are reluctant to strive for the quality of the present life as believers, must be overcome. This study must be seen against the background of increasing secularism in Namibia. This encroachment constitutes a serious challenge to the Namibian Lutheran Churches of which ELCIN is the largest. The secularisation of a community renowned for its Christianity seems to indicate deficiencies in the core message of the church. The concept of salvation must be formulated in response to current deficiencies in the overall wellbeing of humanity and reality as a whole. Such a paradigm of salvation may be enriched by the holistic Pauline-Lutheran concept of salvation. The Lutheran message of salvation needs contextualisation and Africanisation in order to pick up valid concerns of the Owambo tradition for African Lutherans on this side of the grave. There is, therefore, an urgent need for theologians in ELCIN to revisit their concept of salvation and to redefine it in the light of the original Pauline-Lutheran concept of salvation on the one hand, and of the Owambo traditional concerns for human wellbeing on the other. This study recommends that ELCIN must integrate her message ofeschatological salvation with her practical services so that it becomes obvious to her members that the latter is, in fact, the consequence of the former and both are indispensable to shalom, that is comprehensive salvation. Such an integration will be her highest token of gratitude for the message of salvation which she received from the Finns albeit in the vessels of their own culture; the convincing sign of her theological maturity, and the best possible way to maintain her relevancy at all times.
Thesis (Ph.D.)-University of Natal, Pietermaritzburg, 1997.

This study is a contextual exegetical encounter with the text of the Sermon on the Plain in Luke 6:12-7:17 which is an ethical discourse embedded in the Jesus tradition where Jesus speaks and acts in solidarity with the poor and the marginalized. The study applies the ethical paradigms of the discourse for socio-economic and political justice to the context of the present Namibian public economic establishment which is unjustly increasing socio-economic disparities in society. The study has therefore adopted Burridge’s (2007) ethical model of an open and inclusive community of Jesus in Luke which Jesus forms and in which he encourages egalitarian socio-economic praxis. Burridge finds this model -the “all-embracing portrait of Jesus” - in Luke’s community. It opens up to all as “it seeks to imitate Jesus”. The Sermon on the Plain is in the current study seen as the epicenter of Luke’s presentations of Jesus’ socio-economic and political ethical teaching and praxis for an egalitarian community, the ethical model which Luke expands throughout his narrative account of the gospel. The Evangelical Lutheran Church in Namibia (ELCIN), the particular contextual focus of this study, is taken as an open and transformative community of Bible readers where this ethical model could be embraced and effect some changes in human behavior that may lead to a more fair, inclusive and equitable socio-economic community, both within the Church and in the predominantly Christian Namibian society. For necessary methodological and hermeneutical approaches to ways in which the New Testament ethics of Jesus - which are the ethical paradigms of ancient communities - can be relevant and applicable to our present day contexts, this study has made use of Burridge’s method that considers New Testament ethics as starting with the historical Jesus. The reconstruction of the historical Jesus and our access to the ethics of Jesus are, according to Burridge, possible through our reading of biblical texts and gospels which are like stained glass so that our picture of what lies behind the text is not unimpeded. This model has been employed by the current study to see beyond Luke’s text the historical Jesus who is part of the peripheral peasant communities. In his context, he encourages the families and villages to sustain their limited socio-economic power through sharing, a form of resistance that Moxnes (1988) terms the “moral economy of the limited good” within the exploitative ruling system. The study identifies the ancient levels of the early Jesus tradition through which the socio-economic and political ethics of Jesus underwent adaptations and continuation. Burridge’s method of the imitation of Jesus and its hermeneutic approach of the gospels as stained glass are in this study applied in Draper’s (1991) African contextual exegetical tripolar framework for our present appropriation. Burridge reads the gospels as narrative biographies of Jesus, presenting Jesus’ words and activities, the umbrella narrative genre in which the ethics of Jesus are not considered as isolated rules or moral prescription. Rather they are rather part of the whole life story of Jesus in which both his rigorous and unconditional acceptance ethics are checked against each other. This approach has led the present researcher to see the community of the followers of Jesus as the place where our ethics of love, mercy, and grace are lived out in tension with the justice of God, which is also at the centre of Jesus’ proclamation of the reign of God as the alternative to socio-economic and political exploitation. This study has therefore argued for the love of Jesus for the marginalized, a love which pushed Jesus to the margins, risking even his life for the sake of justice. ELCIN has been implicated by the dense empirical data of this study. Both the interviews and sermons collected in its Eastern Diocese substantially confirm ELCIN”s timidity, even silence, when it comes to addressing socio-economic and political injustice in Namibia. The study’s findings constitute a qualitative pattern that is transferable to the whole of ELCIN. Therefore the study concludes that ELCIN is collaborating with the proponents in our present government of an unjust system. The data indicates that this situation is accountable for socio-economic and political polarization. The study conscientizes ELCIN, in its prophetic task, to speak from the perspective of the poor and the marginalized, among whom the Church’s “social location” is situated as it continues “seeking to imitate Jesus”. The study suggests that the Church should shift from the traditional spiritualizing of human daily life experiences to critical contextual biblical hermeneutics and appropriation which motivates self-theologizing and local debates. It crucially suggests that ELCIN distances itself from the euphoric excitement of political independence to choose a position of critical solidarity with the state and to operate without its voice being marred by ambivalence. Transformative and liberating formal and informal education is suggested as essential for empowering the marginalized, whereby ELCIN can play a vital role. Reading the Bible together as an open community of the followers of Jesus is suggested so that ELCIN will become an interpretive community that dialogues and openly debates socio-economic and political issues in the light of its unbiased appropriation of the biblical message.
Thesis (Ph.D.)-Unviversity of KwaZulu-Natal, Pietermaritzburg, 2013.

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.
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2007.

The purpose of this study was to unveil what the Lutheran Church has done and could do to heal the wounded society of Mberengwa during the political violence of 2000-2009. The researcher interviewed six (6) selected informants who were all members of the Lutheran church. They shared their political violence experiences. The methods used to collect data were the questionnaire and unstructured interviews. The study began with the general introduction, followed by various themes as indicated by various literatures on healing of memories, Pastoral Care and Counseling and the church’s mandate in crisis situations. After the data analysis the findings confirmed that the church failed the community during its time of need. The study recommended that the church should come-up with a pastoral care model to the wounded community of Mberengwa. This model encompasses the Healing of memories and reconciliation as its basis.
Philosophy, Practical and Systematic Theology
M. Th. (Practical Theology)

It is the feeling of the author of this thesis that in Oshiwambo society power and authority in families is invested on the male head. This act has caused the society to be a patriarchal society. In most cases women and children are taken for granted by men that they are there to serve men's interests. This patriarchal society emerged from culture and tradition of Oshiwambo people. Women discrimination starts at birth, when every member ofthe family is sorry that the baby is a girl. Also the way a baby boy is raised is different from the way of a girl. The boy is treated with a great respect while a girl is not. When the church came in the area, did not change this situation. In stead it gave more power to men than to women. Until 1992 women were not allowed to lead the church. Nowadays, there is a general feeling that this patriarchal system is good for nothing. As a response to that feeling the state has taken a stand in the present government that women must be well represented in leadership and holding important positions than before. Still, there have been opposition from some people who are not happy with these changes. They want women to be looked as inferior beings. The author of this thesis is of opinion that there are enough texts in the Bible which say about gender equality. Unfortunately, in most cases, the Oshiwambo men have failed to read these texts in the light of elevating the status ofwomen in their society. Therefore, the problem is not women discrimination as it may sound to the reader, but the real problem is the conservative ideology of men towards women. Men must be liberated from it.
Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2000.