Dissertations / Theses on the topic 'Catholic Church Catholic Church in East Africa'

This thesis explores the impact and consequences of the teachings of the church, perceptions of The Divine [God] and of Mary, in the making of personal identity. In spite of secularisation and the prediction that the church would collapse in the face of modern science, recent evidence suggests that - in its various forms - religion, and belief in a higher power remain important and potentially powerful aspects in society. A foundation stone of the Christian faith is the doctrine of Imago Dei: humanity created in the image of The Divine. Although not male, The Divine is repeatedly spoken of - and addressed - in anthropomorphic masculine terms, but perceived in gender-specific stereotypical terms. Alongside The Divine - in the Roman Catholic Church - is Mary, the mother of Jesus. She is spoken of in feminine terms, but is also perceived in gender-specific stereotypical terms. Although not officially considered to be divine, Mary fulfils important needs in the life of the believer and it is in this context that her influence is evaluated. The role of the church as a community - and social institution - is also explored, based on Giddens’ theories of identity development. Belonging to a church community can provide a context for relationship, continuity, and trust. However, this potentially positive environment can have negative implications on self-identity in that restrictions on self-expression and personal choice can be as limiting as the sense of belonging is liberating. The patriarchal nature of the church is deemed to be of immense relevance. In order to establish the role of the church, The Divine, and Mary in the making of self-identity, in-depth interviews were conducted with twelve research participants belonging to Charismatic and Roman Catholic congregations, and Giddens’ criteria for self-identity development was used as the standard for evaluating participants’ personal sense of self-identity. Explored from the perspective of feminist theology, the findings of this qualitative research project suggest that it is more than gender language regarding The Divine that affects the agent’s perception of The Divine, and that the role of the church in identity formation is not uniform in its influence. It also concludes that perceptions of Mary can be influential in the development of selfidentity.

Thesis advisor: Mary Jo Iozzio<br>Thesis advisor: M. Shawn Copeland<br>Thesis (STL) — Boston College, 2016<br>Submitted to: Boston College. School of Theology and Ministry<br>Discipline: Sacred Theology

Thesis (MPhil (Education))--St Augustine College of South Africa, 2006.<br>One of the fundamental aspects of my work as Religious Education Coordinator of an Independent Catholic School in South Africa is to ensure that the vision and distinctive character of the school in which I work is aligned to the vision for Catholic Schools as described by Church documents'and other leading authors on the subject. Every member of the teaching staff employed by the Independent Catholic School (The School), has to sign a contract in which is included the sentence: "The Teacher has an obligation to respect, promote and support the Catholic Ethos and the special character of the School". This obligation is based on the assumption that the daily practice of teachers is a critical element contributing to the ethos of The School. The Sacred Congregation for Catholic Education, in its document The Catholic School (1977), states that: "By their witness and their behaviour teachers are of the first importance to impart a distinctive character to Catholic Schools" (#78). More recently, Me Laughlin states: "Every teacher, it has been argued, can and should make some sort of contribution to this distinctiveness [of the school] and this contribution should feature in their formal appraisal" (Mc Laughlin 1999: 73).

This thesis examines the response of the Southern African Catholic Bishops' Conference (SACBC) to the South African state during the apartheid era on three related levels: first, domestically in terms of a political history; second, theoretically by examining how Catholic social teaching responded to apartheid, and finally by using the case of South Africa to develop a theory of Catholic international relations. During the period between 1948 and 1990 the Church underwent a profound transformation, from compliance to vocal and sustained opposition. That change was due to a growing realisation by the hierarchy that in order to keep the loyalty of black Catholics they needed to be much more critical of the state. Another crucial factor in that changed attitude was the impact of Vatican II and its increased emphasis on the interrelation of faith and justice. The thesis also argues that the South African Church's response to apartheid can only be truly understood within the context of the universal Church's attitude to church-state relations, since the freedom of action which the South African bishops enjoyed was always constrained by the exigencies of the Holy See's position within the Cold War. The thesis develops an analysis of the Holy See's international relations using South Africa as a case study since it sharply illustrates the problems the Church faced on a global scale; how to secure its own institutional survival within a hostile state whilst simultaneously ensuring internal coherence between different groups, often profoundly at odds with one another on racial, political and doctrinal grounds.

Bibliography: pages 272-287.<br>This study attempts an analysis of the form and content of the opposition of the Roman Catholic Church in South Africa to the policy and practice of apartheid during the period 1948-1989. It is argued that the divisions, tensions and contradictions of the Catholic Church reflect the socially divided character of the broader society. It is suggested that some of the policies, teachings and social practice of the South African Catholic Church serve to reproduce and reinforce the existing societal relations of domination, thus contributing to the hegemony of the dominant social group, while others undermine the same and point toward a transformation of social relations in a democratic society. In some instances the Church has contributed to the nascent hegemony of the dominated group. Literature focusing on the Catholic Church during times of social upheaval is reviewed. Recent analyses of the role of the Christian Churches in apartheid South Africa are considered. Various approaches to the Sociology of Religion are discussed and the relevance of a contextual approach to the analysis of the Church is argued. Gramsci's concept of hegemony as a tool of political analysis is discussed. A brief .historical overview of the Catholic Church in South Africa is given. It is contended that the Catholic Church in South Africa must be understood in terms of its colonial, missionary and racist history. An ecclesiological overview of the Roman Catholic Church in terms of its - history, traditions, organization, authority structures, governing procedures and beliefs is sketched. The ·social Teaching' of the Catholic Church during the twentieth century is outlined. The importance of the Second Vatican Council, the emergence of the Theology of Liberation and the increasing centrality of social justice in Church teachings is discussed. The implications of these developments for the pastoral practice of the Church is emphasized. The response of the Catholic Church to the introduction and implementation of 'separate development' is considered. Content analysis is used as a research method. The study therefore falls within the realm of hermeneutic or interpretative sociology. The gradual transition from an attitude of paternalism to committed involvement in the anti-apartheid struggle is traced. The Catholic Church's response to the Bantu Education Act, which was the primary focus of its opposition to apartheid in the 1950's, is evaluated. The challenge of the Black Consciousness movement is acknowledged. It is argued that the realities of apartheid society have had a profound impact on the Church, severely compromising its unity. The related processes of reform, repression and resistance are examined. It emerges that while the Church's championship of human rights has been unequivocal, its support for some of the strategies employed in the struggle against apartheid has been more tentative. It is argued that the Catholic Church's participation in the anti-apartheid struggle has facilitated a growth in ecumenism and increased contact with secular organizations. The Catholic Church has become part of a broad anti- apartheid alliance. It is suggested that while there have been important changes in the Church's self-understanding and perception of its role in, and pastoral mission to, society, these changes have been uneven and ambiguous. They have not been reflected throughout the Church and have underlined the divisions within the Church. There has been considerable reluctance on the part of many white Catholics to endorse the anti-apartheid stance of the hierarchy. However, the S.A.C.B.C.'s commitment to social justice is in tune with modern Catholic social teaching. Finally, it is argued that the Catholic Church has challenged white domination and undermined the hegemony of apartheid in South African society.

Taking as its point of departure the model of the Church as a sacrament of unity, this study explores its implications for the fostering of a racially integrated Catholic community within an apartheid society. The particular context within which the investigation is conducted is the Sacred Heart Church, King William's Town, where the writer is pastor to a multiracial congregation. A dialogical approach is adopted between theology and praxis, in terms of which the data from a social analysis of the community are brought into a creative dialogue with the Vatican II vision of the Church. Findings from the analysis show that the attitudes of congregants to a racially integrated community are generally ambivalent. Historical, theological, psychosocial and political factors are seen to play an important role in shaping these attitudes. Arising from the dialogue between theology and praxis, the model of a pilgrim Church suggests itself as more relevant and realistic. This model constitutes a proximate goal. The sacrament model of the Church provides direction and focus for the pilgrim Church and is viewed as the ultimate goal. These models must be seen as complementary. The study concludes with a pastoral plan aimed at attaining the goals described. The main thrust of this plan is directed at changing congregants' attitudes to a racially integrated community. The strategies suggested involve the motivation of congregants to become actively involved, the transformation of congregants' attitudes, the promotion of a positive attitude to conflict and the challenging of apartheid structures. A differential approach is suggested in the pursuit of these objectives. A final conclusion to be drawn from this study is that the search for community is never-ending and that the fostering of a racially integrated Catholic community is a slow and painful process.

Doctor Theologiae<br>The intention of the AFMSA to revision its policies, processes and structures is the motivation for this study. The relationship between the vision and essential nature of the church and the structure or form given to it is central to all the chapters.The first chapter gives an analysis of the origins of the Pentecostal Movement and the AFMSA in order to reveal their original vision of the church and the way in which this vision became structured in their history. After a section on the importance of a clear vision and strategic structures for organizations today, the biblical metaphors that served as a foundation for the early Christians&rsquo; vision of the church are discussed. Our Christian predecessors&rsquo; envisioning and structuring of the church in each period of history are analyzed. This gives an idea of the need for reform and the challenges involved in this process, which are still faced by later generations. The historical survey reveals the development of the marks and the vision of the early Christians to represent the one, holy, catholic and apostolic church. In the conclusion, a preliminary dialogue is established between the vision of the early Pentecostals and the leaders of the AFMSA with regard to the structuring of the church and other expressions of the same vision.The next four chapters (2-5) address the significance of the specific marks in the Pentecostal Movement and the AFMSA. This is followed by a short analysis of the biblical foundation and the historical development of these marks in the history of the Christian church. The chapters are arranged according to the prominence of each mark in the Pentecostal Movement and the AFMSA. Chapter two therefore starts with the apostolicity that is followed by the holiness in chapter three, unity in chapter four and catholicity in chapter five. It becomes clear from chapter two that the Pentecostal Movement and the AFMSA want to restore the apostolic faith of the early Christians while the rest of the Christian church confess every Sunday through the Apostles&rsquo; Creed and the Nicene Creed that they believe they stand in the tradition of the apostles. The mark of holiness that is discussed in chapter three expresses the particular view of holiness held by Pentecostals. Biblical and historical connections are made between it and other Christian expressions revealing that we can all become true followers of Christ in holiness. Chapter four addresses the fact that the church has to accept that we exist as a unity in diversity. In chapter five, the linking of all traditions is established because all have the challenge to share their unique expression of God&rsquo;s fullness with the universal Body of Christ. In chapter six, all the elements so far discussed: the vision of the church that was based on the Bible, and the history of the Pentecostal Movement, AFMSA and of the Christian Churches are summarized to gain an overall perspective. This is followed by an analysis of the vision of the church today and applied to the AFMSA. The AFMSA is encouraged to revision and restructure itself in the light of the apostolicity, holiness, unity and catholicity that are shared by the witnesses in Scripture and history so that it will be an example of God&rsquo;s vision for the church and the world.<br>South Africa

Thesis (DTh)--Stellenbosch University, 2005<br>ENGLISH ABSTRACT: In his analysis of conflict resolution in the church sector, Professor Coertzsen (1998:69) points out that disputes occur also within the churches. While some of the disputes are purely doctrinal, others fall into the category of civil disputes. Professor Rik Torfs in an article (1998:27) observes that the Catholic Church is increasingly becoming a site of civil dispute. These include delict claims. Examples of these are: financial loss as a result of unfair suspension or dismissal from a clerical position; financial loss or loss of reputation resulting from unfair dismissal from a religious congregation; damage to a child or adult arising from being sexually abused by a priest or religious or lay person. When delictual disputes occur, state courts have civil jurisdiction over them. At the same time, the South African Arbitration Act 42 of 1965 allows the parties to a delictual dispute to arbitrate their case as an alternative to civil litigation. This trend is gaining currency in the post-apartheid South Africa. In principle, therefore, church members may refer their delictual disputes for arbitration, instead of entering into civil litigation. Church members, thus, have the choice to have their case arbitrated, and church leaders need to make it clear to members that they also have the right to bring their case to the state courts. This study highlights the need for the churches to have an office of contlict resolution. The office may then advise church members who have a delictual dispute on the options available to them. The office may have a list of lawyers (Christian lawyers) who are willing and able to arbitrate on matters referred to them by other Christians. When the parties decide to have their delictual case arbitrated by lawyers, the determination as to whether a person is legally liable for damage repair requires a legal framework. Unlike the situation in civil litigation, the parties who opt for arbitration have the freedom to decide on the legal framework that the arbitrator should use in determining liability. Catholic Church members who are parties to a dispute may, for example, jointly agree that the arbitrator employ the internal law of the Catholic Church, namely the canon law framework. This study envisages a situation where the parties have jointly agreed to the employment of canon law for the arbitration of their case. When the disputants and the arbitrators engage in discussion and decide on whether to use canon law, they need to ask themselves the following questions: (I) What principles and rules of law has canon law established for the determination of the issue at dispute? (2) How do the standards of justice in canon law differ from those in secular law? What provisions invoked by the arbitrators would result in gross injustice to the claimant? (3) If the provisions of canon law would result in gross injustice to the claimant, the church members who are parties to a dispute may choose to rectify and supersede the limitation inherent in canon law. The question arises: to what provisions in secular law are the arbitrators and Church members able to resort to compensate for the limitations of canon law? (4) How do the standards of justice in canon law differ from Biblical standards? To what biblical messages might the arbitrators and the church members resort to overcome the limitations in canon law? While recognising the value of the fourth question, this study limits itself to the first three. It is hoped that future studies will address the fourth question. The present study attempts to answer the first three questions by means of a critical comparative analysis of the framework that canon law has established for determining the various possible issues at dispute. In the study it is argued that the employment by an arbitrator of some of the provisions in canon law would result in gross injustice. The disputants need to take note of these before they mandate the arbitrator to apply canon law in their case.<br>AFRIKAANSE OPSOMMING: In sy analise van kontlikoplossing in die kerk, wys professor Coertzen (1998:69) daarop dat geskilpunte ook binne kerke plaasvind. Terwyl sommige hiervan suiwer leerstellig is, ressorteer ander onder die kategorie van siviele dispute. In 'n artikel verwys Professor Rik Torfs (1998:27) daarna dat die Katolieke Kerk toenemend 'n plek van siviele dispuut word. Hieronder word onregmatige eise ingesluit . Voorbeelde hiervan sluit in: finansiele verlies as gevolg van onregverdige skorsing of afdanking van 'n geestelike pos; finansiele verlies of verlies aan reputasie wat spruit uit onregverdige ontslag van 'n godsdienstige gemeente; skade aan 'n kind of volwassene wat spruit uit seksuele mishandeling deur 'n priester, 'n godsdienstige of leke persoon. Wanneer onregmatige dispute plaasvind, het staatshowe siviele jurisdiksie daaroor. Terselfdertyd laat die Suid-Afrikaanse Arbitrasie Wet 42 van 1965 toe dat partye tot 'n onregmatige dispuut hul saak kan laat arbitreer as 'n alternatief tot siviele litigasie. In Suid- Afrika het hierdie neiging toegeneem in die postapartheid era. Ous, in prinsiep, mag kerklidmate hul onregmatige dispute verwys vir arbitrasie, in plaas daarvan om hul te wend tot siviele litigasie. Ous het kerklidmate die keuse om hul sake te laat arbitreer, en kerk leiers moet dit aan lidmate duidelik stel dat hulle ook die reg het om hul sake na die staaathowe te neern. Hierdie studie bring die noodsaaklikheid na yore die vir kerke om 'n kantoor te he vir kontlikbeslegting. Die kantoor mag dan kerklidmate wat 'n onregmatige dispuut het adviseer aangaande die alternatiewe wat vir hulle beskikbaar is. Die kantoor mag 'n lys hou van Christel ike prokureurs wat gewillig en bevoeg is om te arbitreer 001' sake wat deur ander Christene na hulle verwys word. Wanneer die partye besluit om hul onregmatige saak deur prokureurs te laat arbitreer, het die vasstelling of 'n persoon wetlik aanspreeklik is vir reparasie van skade 'n wetlike raamwerk. Anders as in die geval van siviele litigasie, het die partye wat besluit op arbitrasie die keuse om te besluit watter wetlike raamwerk die arbiter rnoet gebruik om aanspreeklikheid vas te stel. Lidmate van die Katolieke Kerk, wat partye tot 'n dispuut is, mag, by voorbeeld, gesamentlik besluit dat die arbiter die interne reg van die Katolieke Kerk gebruik, naamlik die kanonieke regsraamwerk. Hierdie studie beoog 'n situasie waar die partye gesamentlik besluit het om die kanonieke reg vir die arbitrasie van hul saak te gebruik. Wanneer die disputante en die arbiters in gesprek tree en besluit of die kanonieke reg gebruik sal word, moet hulle hulself die volgende vrae afvra: (I) Watter prinsiepe en reels van die reg het die kanonieke reg ingestel om die saak van dispuut wat ter sprake is, te bepaal? (2) Hoe verskil die standaarde van die reg in kanonieke reg van die in burgeri ike reg? Watter voorsienings ingestel deur die arbiters sou uitvloei in erge onreg aan die eiser? (3) As die voorsienings van die kanonieke reg sou lei tot erge onreg aan die eiser, mag die kerklidmate, wat partye tot die dispuut is, kies om in die kanonieke reg die beperkings reg te stel en te vervang. Die vraag ontstaan: na watter voorsienings in die kerklike reg kan die arbiters en kerklidmate verwys om te vergoed vir die beperkinge van die kanonieke reg? (4) Hoe verskil die standaarde van die reg in kanonieke reg van die bybelse standaarde? Na watter bybelse boodskappe mag die arbiters en die kerklidmate verwys om die beperkinge in die kanonieke reg te oorkom? Terwyl die waarde van die vierde vraag erken word, word hierdie studie beperk tot die eerste drie. Daar word gehoop dat toekomstige studies die vierde vraag sal aanspreek. Die huidige studie poog om die eerste drie vrae te beantwoord deur middel van 'n krities-vergelykende analise van die raamwerk wat die kanonieke reg ingestel het 0111 verskeie rnoontlike sake van dispuut vas te stel. In hierdie studie word aangevoer dat die indiensneming deur 'n arbiter van sommige van die voorsienings van kanonieke reg sou kon lei tot erge onreg. Die disputante moet kennis neem hiervan voordat hulle die arbiter die mandaat gee om die kanonieke reg in hul geval toe te pas.

This thesis adopts maternal well-being as a prism for studying the roles and identities of African women. It critically analyzes the dynamics in culture and religion that militate against women's quest for fullness of life. As its methodology, it adopts narratives of African women as a source and means of theological research based on the anthropological model. This method prioritizes the voices and humanity of previously silenced, excluded, and oppressed women and their conditions of maternal mortality, poverty, and oppression rooted in gender biases and patriarchal stereotypes. Theology has largely ignored the reality of maternal mortality evidenced by the paucity of theological materials. A consequence of the neglect and ignorance of this critical factor is the chasm between the rhetorical use of feminine and maternal symbolisms to represent and define the significance of women in church and society and the concrete realities that confront them as women. Bridging this gap necessitates identifying exemplary icons and models of maternal leadership and wisdom in scripture, traditions, and cultural practices to redefine the status, identity, and role of women. It also entails recognizing and harnessing the unique gifts, qualities, and spirituality of African women for the edification of church, transformation of society, and flourishing of humanity. Of salience is the practice of maternal leadership as a source of a new ethos for church and society through women's capacities and contributions, though a patriarchal mind-set imposes biological motherhood as the sole criterion for defining women's existence and relevance. Maternal leadership and wisdom liberated from a reductionist, biological understanding of motherhood and the highlighting of incarnated roles and identities inspired by maternal values represent innovative and original aspects of this thesis. Only by listening to voices of women can church and society develop a more just, liberating, and inclusive understanding of womanhood and motherhood. Nothing substitutes for the voices of women.

The Introduction to the statement explains that its aim is to contribute to the search for a more just, equitable and sustainable economic dispensation. It reminds people that, as a nation, we have overcome the horrors of apartheid and made significant progress towards peace and stability. However, we are sitting on an economic time-bomb; if we do not strive for economic justice we must expect a deepening of our social problems such as crime, lawlessness, poverty and unemployment. The second section considers the Church's Prophetic Duty to speak out and to bring Gospel values to bear on political, economic and social matters. A second transformation is needed: massive, and overwhelmingly positive, political change has occurred, but the same has not yet happened in the economy, with the result that the majority of our people still have little chance of fulfilling their reasonable hopes for a better life. Section three turns to the question of Discerning Economic Justice. It is asserted that every economy has a moral quality which makes it possible for us to pass judgements as to whether or not it is a just economy. In order to make such judgements the presence or absence of various factors must be assessed, including poverty, unemployment, discrimination, materialism and environmental degradation. Next, the statement deals briefly with Economic Structure. The fact that economies are complex, and that most people are unfamiliar with economic terminology, results in many people feeling powerless. They believe that, as individuals, they have no influence over, or responsibility for, the way an economy operates. Some of the negative consequences of such a belief are mentioned, and it is pointed out that we have a moral duty to make the correct choices, even in complex matters. Section four, Christian Economic Values, offers some guidelines for those striving to make these choices. The section summarises some of the main concepts and principles developed by the Church as ways of making concrete the commandment to 'love your neighbour as yourself'. These include the common good, solidarity, the option for the poor, the common destiny of goods, and the integrity of creation. The South African Economy is analysed in section six, according to the criteria mentioned in section three. Poverty, unemployment, materialism, greed, the lack of women's economic empowerment, debt and corruption are among the features identified as contributing to economic injustice in our country. But the gap between rich and poor is singled out as the defining characteristic of our economy, with millions of South Africans surviving, like Lazarus, on crumbs from the rich man's table. No country's economy exists in isolation, free from outside influences. Therefore, in section seven, some attention is given to The World Economy, especially to aspects which affect South Africa. The point is made that international factors can act as powerful constraints on moves towards economic justice at home, without their being, however, an excuse for a lack of effort in this direction. When statements such as the present one are published, people have a right to expect the authors to make specific and practical recommendations. This is attempted in section eight, What Can Be Done? The major role-players in the economy are identified and various steps are suggested for each of them; these range from fiscal initiatives to encourage job-creation, through changes to personal taxation and measures to improve productivity and training, to the promotion of the interests of the unemployed. However, it is conceded that even the most enlightened economic measures will not be able to withstand selfish and destructive attitudes. The question of people's attitudes to each other and to economic choices is therefore addressed, with particular emphasis being placed on the role of the religious community in this regard. By way of Conclusion the statement points out that economic justice is demanded not just by the poor and by forthcoming generations, but by God. In striving for a just economy we are carrying forward Jesus' great task of bringing fullness of life to all people.<br>2nd ed

Thesis (MPhil)--Stellenbosch University, 2003.<br>ENGLISH ABSTRACT: Theological positions are usually considered as coterminous with ethical considerations. That which the Church has earnestly considered in the light of what is believed to be God's will, as elucidated in religious texts and through prayerful contemplation, are considered to be ethical without contradiction. Recently the Roman Catholic Church adopted a position forbidding the use of condoms as protection from contracting HIV/AIDS. Instead, the Church has declared that the way to controlling the AIDS pandemic is via sexual abstinence for the unmarried and sexual faithfulness within marriage. It is acknowledged that it is not possible for all the church's theological positions to be driven by pragmatic concerns within society. Nor can a church easily be seen to be promoting sex outside of marriage by recommending the indiscriminate use of condoms. However, the Roman Catholic Church, by forbidding the use of contraception, puts itself in an ethically questionable light relative to other Christian churches. The Catholic Church needs to reconsider its stance on contraception from first principles, divorced from dogmatic beliefs and practices which were derived by men and which have endured beyond their usefulness or theological veracity. It is evident that a church should not adhere to dogmas that are ungodly in their impact and ethically questionable in their import. If a church needs to revise its dogmatic stance on such issues, it should have the courage to do so. This research considers whether the stance of the Catholic Church on condoms can be considered ethical. The position of the Catholic Church is considered critically from a variety of philosophical, empirical and ethical viewpoints. In so doing, it highlights the principled and practical problems of resolving differing moral positions that cross the religious and secular divide. The approach adopted is one of an applied ethical nature, given the probable effects of participating in unprotected sex. Pregnancy and contracting HIV/AIDS are the likely outcomes of not using condoms, and these conditions will create enormous problems for the individual concerned, her, or his, family, as well as for the greater society. The position taken in this research is that the Catholic Church's stand on abstinence before marriage and faithfulness in marriage, as the answer to the HIV/AIDS crisis, would be a realistic ethical position, if, and only if, it was at all feasible and realisable in practice. However, it is the contention of the author, based on empirical considerations, that the idealistic stance taken by the Catholic Church is out of touch with the realities in our contemporary South African society and is doomed to failure. Given this perspective, the Catholic stance is morally questionable, as, if sexual relationships continue to occur outside of marriage, and if condoms are not used, the result will be unwanted pregnancies, HIV infections of both mothers and their babies, crises for families and society at large, and ultimately widespread death from AIDS. Given the pandemic facing South Africa, the Catholic position in banning the use of condoms, is ethically questionable and morally suspect. The Church needs to be called to account for the implications of its dogmatic stance. The HIV/AIDS pandemic is simply too serious for a public institution, such as the Catholic Church, to be involved in perpetuating theological niceties and holding idealised positions. The Church is not divorced from the society it exists in and a realistic, responsible and accountable response is needed in the current context of hundreds of thousands of persons facing death from AIDS and its related diseases.<br>AFRIKAANSE OPSOMMING: Teologiese standpunte word gewoonlik beskou as gelyktermig met etiese oorwegings. Dit wat die Kerk met erns beskou het word sonder weerspreking as eties aanvaar in die geloof dat dit die wil van God is wat belig word in religieuse geskrifte en deur gebedsoordenking. Onlangs het die Rooms-Katolieke Kerk 'n standpunt aanvaar wat die gebruik van kondome verbied as beskermingsmiddel teen MIV/VIGS-besmetting. Daarteenoor het die Kerk verklaar dat die VIGS-pandemie beheer moet word via seksuele weerhouding vir ongetroudes en seksuele getrouheid binne die huwelik. Daar word toe gegee dat dit nie moontlik is om al die die kerk se teologiese standpunte aan pragmatiese kwellinge binne die gemeenskap te onderwerp nie. Daarmee saam kan die kerk ook nie buite-huwelikse seks aanmoedig deur aan te beveel dat kondome onoordeelkundig benut word nie. Relatief tot ander Christelike kerke plaas die Rooms- Katolieke Kerk homself egter in 'n etiese bevraagtekenbare posisie deur die gebruik van voorbehoedmiddels te verbied. Die Katolieke Kerk behoort sy standpunt oor geboortebeperking te heroorweeg in die lig van primêre prinsiepe - geskei van dogmatiese oortuigings en bedrywe wat deur mense bedink is en wat hulle bestaansreg as nuttigheid of teologiese waarheid oorskrei. Dit is duidelik dat 'n kerk nie dogmas behoort aan te hang wat onverantwoord in haar impak en eties bevraagtekenbaar in hulle belangrikheid is nie. Indien 'n kerk sy dogmatiese standpunte oor sulke sake moet hersien, behoort dit die moed te hê om dit te doen. Hierdie navorsing skenk oorweging aan die vraag of die Katolieke Kerk se standpunt oor kondome as eties beskou kan word. Die posisie van die Katolieke Kerk word krities beskou vanuit 'n verskeidenheid filosofiese, empiriese en etiese standpunte. Dit verlig die beginsels en praktiese probleme wat verband hou met die resolusie van die verskillende morele posisies wat die kloof tussen die religieuse en sekulêre moet oorbrug. Die benadering wat benut word is van 'n toegepas etiese aard, gegewe die waarskynlike gevolge van deelname aan onbeskermde seks. Swangerskap en besmetting met MIV /VIGS is die waarskynlike resultate indien kondome nie benut word nie. Dit lei gevolglik tot enorme probleme vir die betrokke individu, familie en die breër samelewing. Die aanspraak van hierdie navorsing is dat die Katolieke Kerk se standpunt - dat weerhouding van seks voor die huwelik en getrouheid binne die huwelik as antwoord dien vir die MIV /VIGS krisis - 'n realistiese etiese posisie verteenwoordig indien, en slegs indien, dit toepasbaar en haalbaar binne die praktyk is. Dit is egter die bewering van hierdie skrywer, gebaseer op empiriese oorwegings, dat die idealisriese standpunt van die Katolieke Kerk uit voeling is met die realiteite van ons kontemporêre Suid-Afrikaanse samelewing en dat dit gedoem is tot mislukking. Gege hierdie perspektief, word dit duidelik dat die Katolieke standpunt moreel verdag is, veral as in gedagte gehou word dat - indien seksuele verhoudings buite huweliksverband voortduur en kondome nie gebruik word nie - die resultaat onbeplande swangerskap, MIV besmetting van beide moeders en babas, krisisse vir families en die samelewing en uiteindelik wydverspreide sterftes as gevolg van VIGS sal wees. Gegewe die pandemie wat Suid-Afrika in die gesig staar word die Katolieke standpunt waarin die gebruik van kondome verbied word eties bevraagtekenbaar asook moreel verdag. Die Kerk moet tot verantwoording geroep word vir die implikasies van sy dogmatiese standpunt. Die MIV /VIGS'pandemie is eenvoudig te ernstig vir 'n openbare instansie soos die Katolieke Kerk om betrokke te bly in die voorsetting van teologiese kieskeurigheid en die verkondiging van geïdealiseerde standpunte. Die Kerk is nie los van die samelewing waarbinne dit bestaan nie en 'n realistiese, verantwoordelike en toerekenbare respons word benodig binne die huidige konteks waarbinne honderde duisende mense dood as gevolg van VIGS in die gesig staar.

Orientador: Neri de Barros Almeida<br>Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas<br>Made available in DSpace on 2018-08-07T10:56:50Z (GMT). No. of bitstreams: 1 Figuinha_MatheusCoutinho_M.pdf: 975708 bytes, checksum: f5787277caf3073a576ca6e917624299 (MD5) Previous issue date: 2006<br>Resumo: Este é um estudo da relação entre ascetismo e poder episcopal no caso de santo Agostinho. Tal relação é avaliada no contexto da controvérsia donatista, que tanto preocupou o bispo católico de Hipona durante longos anos, especialmente ao longo da primeira década do século V. Num primeiro momento, procuro levantar os problemas e as dificuldades que a controvérsia apresentava ao seu episcopado, bem como suas possibilidades de ação. Em seguida, analiso como o emprego de valores ascéticos na organização da Igreja católica e a mobilização de ascetas e monges durante sua campanha anti-donatista criaram novas tendências de expressão do poder episcopal. Por fim, considero seus esforços de desenvolver um modelo mais organizado de monasticismo, centrado na autoridade episcopal, a fim de eliminar as tensões entre ele e os monges ao seu redor<br>Abstract: This is a study about the relationship between asceticism and episcopal power in the case of Saint Augustine. That relationship is evaluated in the context of the Donatist controversy, which so much concerned the Catholic bishop of Hippo during long years, especially through the first decade of the fifth century. Firstly, I try to point out the problems and difficulties that the controversy presented to his episcopate, as well as his possibilities of action. Then, I analyze how the use of ascetic values in the organization of the Catholic Church and the engagement of ascetics and monks during his anti-Donatist campaign created new tendencies of expression of the episcopal power. Finally, I consider his efforts to develop a more organized model of monasticism, centered on the episcopal authority, in order to eliminate the tensions between him and the monks<br>Mestrado<br>Historia Cultural<br>Mestre em História

Au sein de l’Église catholique, les critères d’appartenance à une Église sui iuris ont évolué dans l’histoire du droit canonique notamment à l’occasion de la promulgation encore récente du code latin de 1983 et du code des canons des Églises orientales de 1990. Le droit positif témoigne du souci du législateur de privilégier désormais l’objectivité du critère, sans empêcher qu’interviennent des éléments d’appréciation liés à la volonté des personnes qui souhaitent changer de rite par exemple à l’occasion de leur mariage. La loi et la praxis du Saint Siège manifestent cette recherche difficile d’un équilibre entre un déterminisme objectif de l’appartenance rituelle et une liberté subjective de choisir son rite ou d’en changer. Mais, les mutations sociales et structurelles ecclésiales récentes, caractérisées par la multiplication de structures ecclésiastiques à caractère personnel dans le monde latin, qui font droit à la volonté subjective des fidèles et l’augmentation importante du nombre des catholiques orientaux en diaspora, conduisent à s’interroger sur la pertinence de privilégier le critère territorial par rapport au critère personnel des structures ecclésiales orientales. Sauf à les condamner à la marginalité, voire à la disparition, il convient désormais de réfléchir sur le lien institutionnel qui unit les Églises de droit propre à leurs fidèles. Le poids de l’histoire, celui des relations avec les autres Églises orientales orthodoxes et enfin celui de la tradition canonique doivent être à la fois intégrés et dépassés pour ne pas enfermer les Églises orientales catholiques dans une logique mortifère<br>Within the Catholic Church, the criteria for belonging to a sui iuris Church have evolved throughout the history of Canon Law, particularly after the fairly recent promulgation of the Latin Code in 1983 and of the Code of the Canons of the Eastern Churches in 1990. Positive Law is proof of the care the legislator now takes to give priority to the objectivity of the criteria, whilst not preventing other elements to be taken into account, such as the desire of people who wish to change the rite, for example in the case of their marriage. Holy See law and Praxis are a witness to this difficult search for a balance between an objective determinism concerning adherence to the ritual and a subjective freedom to choose one’s rite or to modify it. However, society and Church structures have changed in recent years, changes which are characterized by the multiplication of ecclesiastical structures with a personal character in the Latin world, giving the Faithful the right to have their own personal wishes; and a growing number of Eastern Church members in Diaspora. This has led us to reconsider whether it is now at all pertinent to favour territorial criteria as opposed to personal ones in Eastern Church structures. Unless we wish to condemn them to a marginal position or even to disappear altogether, we must now reflect carefully on the institutional link between the Sui Iuris Churches and their Faithful. The weight of History, of the link with the other Eastern Orthodox Churches, and of the tradition of Canon Law must be simultaneously integrated and transcended if Eastern Catholic Churches are not to be trapped within a death-inducing logic

I percorsi che hanno portato i cattolici a ripensare il proprio rapporto con gli ebrei sono molti e investono aspetti molteplici del problema. A questo tema, approdato infine al Concilio Vaticano II con la dichiarazione Nostra Aetate (1965), si è aggiunta la questione della posizione dei cristiani di fronte alla nascita dello Stato di Israele. Le riviste cattoliche italiane (di cui si sono qui prese in esame quelle d’opinione di diverso orientamento), luogo di discussione e di formazione di un’opinione pubblica consapevole, rispettarono tale pluralismo e, grazie all’impulso conciliare, affrontarono con crescente competenza la questione dei rapporti ebraico-cristiani, diventando fucina di un confronto fecondo con l’ebraismo. La vicenda dello Stato di Israele si è certamente intrecciata con il dialogo ebraico-cristiano, ma la maggior parte delle riviste cattoliche riuscì a non confondere i due piani e a compiere valutazioni distinte. La solida difesa del dialogo ebraico-cristiano si accompagnò nelle riviste della sinistra cattolica, soprattutto dopo il 1967, a una visione sempre più critica del ruolo che Israele stava svolgendo in Medio Oriente e a un avvicinamento alle posizioni palestinesi. Nella destra cattolica, in alcuni casi lontana dallo spirito conciliare sul tema dei rapporti tra le due fedi abramitiche, furono maggiori le voci in favore dello Stato di Israele, il cui ruolo era inserito nel quadro della guerra fredda.<br>Paths bringing Catholics to reconsider their relationship with the Jewish are various and touch manyfold aspects of the issue, which finally was brought up during the Second Vatican Council in the declaration Nostra Aetate (1965). Meanwhile Christians were further confronted by the foundation of Israel. Italian Catholic reviews, in the pluralism of the Council, faced with increased competence the issue of Christian-Jewish relationship and became the place for internal debates, opinion making, but also fruitful confrontation with Hebraism; those holding different views are specifically taken into account in this work. The course of Israel as state is certainly interwoven with the Christian-Jewish dialogue, but most Catholic reviews managed to keep the discussion and their evaluations on two different levels. The support of Christian-Jewish dialogue did not prevent left-wing Catholics from a critical vision of the role played by Israel in the Middle East, particularly in 1967, when positions came close to Palestinians. On the other hand within the Catholic right-wing, sometimes far from the spirit of the Council about the two religions with same roots, voices rose in favour of Israel and its role in the frame of the cold war.

Thesis (MPhil)--University of Stellenbosch, 2001.<br>ENGLISH ABSTRACT: Perhaps one of the most talked about subjects worldwide and in South Africa these days is the abortion issue. A growing number of women admit to having had one. Basically there are two opposing views and values on the question of abortion. We normally hear people referring to the 'abortion issue'; my understanding of this is that there is a dialogue going on at the moment concerning abortion. In South Africa before the current Choice of Termination of Pregnancy (TOP) Bill, some activists' women and the ever-growing 'feminists' movements were lobbying and demanding that abortion be decriminalised. As we may all be aware, up until 1 February 1997, abortion or termination of pregnancy (TOP) in South Africa was conceivable under very restrictive atmosphere. Before the introduction of the current Termination of Pregnancy Bill, a majority of women had no access to abortion services in the country, hence the growing number of back-street job. By implication this means that most women given the choice, would not seek the experience of abortion, but if they do, it would be available to the in safe, legal, accessible and affordable service. Not only does the Act conceal that terminating pregnancy that occurred through criminal acts such as rape and incest is justifiable. The current liberal Termination of Pregnancy Bill also gives pregnant women the 'right' or 'freedom' to abort whenever and for whatever reason they deem fit. Part of the ethical dilemma of the abortion issue is that there are those who holds a view that always where there is a conflict of rights and interests, the foetus' rights must give way to, or that the foetus' rights must be overridden by those of a pregnant women. Pro-choice advocates maintain that a woman's choice to terminate her pregnancy is her own business and hers alone, in other words, this for them is a private decision. Well, I argue that this is not necessarily the case, ethically, the father of the unborn child should also be considered in such a decision. Given that virtually every abortion has risks, the parents of the aborting woman and to some extent the society at large are involved. Therefore, to solely talk of the 'mother's right to choose' is basically suggest that morality is "relative" and such relativism is conceived from the idea of privatisation of abortion and life in general. In the following pages I will look at the arguments in support of abortion and against it, and these are criticised. Also discussed are the ethical implications of the new South African Termination of Pregnancy Act. Broadly speaking, technology advancement has made it possible to detect the unborn baby's physical condition (sometimes even its mental state) while the mother is still pregnant. The ethical implications of this medical intervention are used to decide whether the unborn child should live or die. Given this, if the purpose of these prenatal diagnosis were for the destruction of the unborn, therefore, advocates of the movements such as 'the right to life', and 'pro-lifers' would argue that because of particularly twisted purpose, prenatal diagnosis must be abolished. Furthermore, I will acknowledge that the Termination of Pregnancy Bill as we have it, is appraised by feminists movements and others who are not necessarily feminists as allowing increased and unrestricted access to 'free' and 'safe' abortion in the government hospitals and clinics. However, I argue that this was rather prematurely introduced. I argue that a number of pregnant women claiming to be poor still present themselves to private doctors and private clinics for abortion and they pay anything between R 600- 800 or more depending where these services are provided. On the other hand, for one reason or another, other women still choose to terminate their pregnancies back street way although the risks are high in such servicing stations. In the light of these facts, one wonders whether it is appropriate to legislate for the termination of pregnancy or would it have been a worthwhile decision to delay the legislation of abortion for a while and thoroughly make a research and relevant preparation for it. I also argue that ideology plays an important part in the abortion debates. Besides, the abortion debate is also characterised by indoctrination, the purpose of which is to leave other confused. In both cases facts are misrepresented or false statements are made, and this for me is ethically unacceptable. I will also comment on the importance of linguistics, that is, the proper understanding of normal English terms and what I refer to as 'deceptive language' used by campaigners. Inthe last part of this thesis, I will outline some basic approaches to ethics and which belong to what is referred to as postmodernism. The Postmodern worldview deconstructs metanarratives so that no one particular belief is more believable than another. This worldview bring with it ethical relativism, which is a theory which holds that morality is relative to the individual. Three movements are given as an example of this move toward ethical relativism, they are: (a) Emotivism, (b) Subjectivism, and (c) Situationalism While I will argue that rape and incest are evil acts, and support abortion in cases involving such acts, however, I also believe that abortion is not the answer to the problem of rape and incest. I will propose a number of recommendations the South African government should have made before legislating for abortion. For instance, by creating separate abortion service facilities even in the hospital premises, with properly trained staff; so that people who came to seek advice for abortion are not intimidated by those who go to full terms with their pregnancy. Included in this thesis is a case study to demonstrate the complexity of the abortion issue to everyone involved. Some psychological and emotional symptoms following abortion will be outlined and this according to women who do share their abortion story is a reality they have to live with every day of their lives.<br>AFRIKAANSE OPSOMMING: Aborsie is moontlik een van die mees veelbesproke kwessies van ons tyd, sowel in Suid- Afrika as wêreldwyd. 'n Groeiende aantal vroue erken dat hulle al een gehad het. Basies is daar twee opponerende gesigspunte en waardes betrokke by die twispunt rondom aborsie. Aborsie was voor die aanvaarding van die jongste wetgewing (d.w.s. voor 1 Februarie 1997) in Suid-Afrika slegs moontlik onder streng beperkings. Voor die huidige wet ( die "Termination of Pregnancy Bill") in werking gekom het, het die meerderheid vroue geen toegang tot aborsie gehad in Suid-Afrika nie, wat gelei het tot 'n toename in agterstraat aborsies. Die nuwe wet gee nie slegs die reg om te aborteer aan vroue wat swanger is as gevolg van kriminele optrede soos verkragting of bloedskande nie. Die huidige, buitengewooon liberale wet gee ook vir alle praktiese doeleindes aan die vroue die reg om aborsie op versoek te ondergaan tot op 20 weke van swangerskap. Die doel van hierdie werkstuk is om hierdie nuwe liberale wet aan 'n krities ondersoek te onderwerp. Deel van die etiese dilemma rondom die kwessie van aborsie spruit voort uit die feit dat daar diegene is wat reken dat, indien daar enige konflik tussen regte en belange is, die regte van die fetus ondergeskik is aan die regte van die swanger vrou. Diegene ten gunste van aborsie voer aan dat die keuse gemaak moet word deur die betrokke vrou, en dat so 'n keuse uitsluitlik haar eie is. Ek argumenteer dat dit nie noodwendig die geval is nie. Die vader van die ongebore kind behoort ook 'n sê te hê in hierdie saak. Gegee dat elke aborsie sekere risiko's insluit, het die ouers van die betrokke vrou en die samelewing ook 'n belang by so ,'n situasie. Dus is om slegs te praat van die 'vrou se reg om te Ides' om te suggereer dat moraliteit "relatief' is, en sulke relativisme word afgelei van die idee van die privatisering van aborsie en die lewe in die algemeen. In die volgende bladsye sal ek die argumente vir en teen aborsie analiseer en kritiseer. Die etiese implikasies van die nuwe Termination of Pregnancy Act word veral bespreek. Tegnologiese vooruitgang het dit moontlik gemaak dat die ongebore baba se fisiese (en soms selfs mentale) kondisie bepaal kan word voor geboorte. Die etiese implikasies van die mediese intervensie word gebruik om te besluit of die ongebore baba moet lewe of sterf Dus, indien die doel van prenatale diagnose die moontlike vernietiging van die ongeborene insluit, sal diegene wat teen aborsie is, argumenteer dat so 'n verwronge doel veroorsaak dat sulke ondersoeke gestaak behoort te word. Ek sal erken dat die nuwe wet waardeer word deur feministe, en andere wat nie noodwendig feministe is nie, as 'n wet wat dit moontlik maak dat daar toenemende en onbeperkte toegang is tot 'gratis' en 'veilige' aborsies in regeringshospitale en klinieke. Maar ek wil argumenteer dat die wet te vroeg aangeneem is. Ek argumenteer dat 'n groot aantal verwagtende vroue voorgee dat hulle arm is en poog om 'n aborsie te kry by private dokters en klinieke, en dan tussen R600 - R800 of meer betaal vir so 'n diens, afhangende van waar dit geskied. Aan die ander kant, om een of ander rede, kies sommige vroue steeds om hulle swangerskappe te termineer deur agterstraat-aborsies, ten spyte van die risiko's. Gegewe hierdie feit, wonder mens of dit gepas was on 'n wet in te stel aangaande die terminasie van swangerskap, en of dit nie beter sou wees om die wetgewing uit te stel tot volledige navorsing gedoen is en voorbereiding getref is nie. Ek argumenteer ook dat ideologie 'n belangrike rol speel in die aborsie-debat. Die aborsie-debat word ook gekenmerk deur indoktrinasie ten einde mense te verwar. In beide gevalle is daar die wanvoorstelling van feite of word valse stellings gemaak, wat eties onaanvaarbaar is. Ek salook kommentaar lewer oor die belangrikheid van taal, dws die korrekte verstaan van normale (Engelse) terme en wat ek na verwys as die 'misleidende taal' wat gebruik word deur sekere kampvegters betrokke by die debat. In die laaste deel van die werkstuk sal ek sekere basiese benaderings tot etiek ondersoek, veral dié wat na verwys word as "postmodernisme". Die Postmoderne gesigspunt dekonstrueer metanarratiewe sodat geen spesifieke oordeel langer meer geloofwaardig is as 'n ander nie. Hierdie gesigspunt word dan ook vergesel deur etiese relativisme, wat huldig dat moraliteit relatief is tot die individu. Drie bewegings word genoem as voorbeelde van hierdie beweging na etiese relativisme, nl: (a) Emotivisme, (b) Subjektivisme, en (c) Situasie-etiek Alhoewel ek argumenteer dat verkragting en bloedskande morele verkeerd is, en alhoewel ek aborsie in sulke gevalle voorstaan, glo ek nie dat aborsie 'n antwoord bied op die probleem van verkragting en bloedskande nie. Ek sal 'n aantal voorstelle maak aangaande wat eintlik moes gebeur het voor die regering die huidige aborsiewet aanvaar het. Byvoorbeeld, dat aparte aborsie-fasiliteite, selfs by die hospitaal en met opgeleide personeel, geskep moes word ten einde te voorkom dat diegene wat advies vra aangaande aborsie nie geïntimideer word deur persone wat nie wil aborteer nie. Ingesluit in hierdie studie is 'n gevallestudie wat die kompleksiteit van die kwessie rondom aborsie, vir al die rolspelers, demonstreer. Sekere emosionele en sielkundige simptome, veroorsaak deurdat 'n persoon besluit het om te aborteer, sal geskets word. Vir vroue wat 'n aborsie ondergaan het is hierdie 'n realiteit waarmee hulle elke dag moet saamleef

There is a shortage of clergy, at least in the Roman Catholic Church (cf Schoenherr&Sorenson 1982:23; Heilbronner 1998:11; Tentler 1998:348; Carroll 2001:1; Fernandez 2001:ix-x; see Seidler 1979:764; Berger 1987; Hoge et al 1988:264, 280). The Protestant Church in general is experiencing more of a distribution problem than a shortage (cf Chaves 2001:36; see Jud et al 1970:59). The two greatest hindrances to addressing this clergy distribution problem among Protestant churches is a lack of adequate compensation for clergy and the undesirable location, as perceived by clergy, of the church (Chaves 2001:36; see Jud et al 1970:59). Challenges such as secularization, duality of vocation, time management, change in type of ministry, family issues, congregational and denominational conflict, burnout, sexual misconduct, divorce or marital problems, and suicide, affect clergy. Studies on the shortage of clergy have been conducted mostly in the USA and Europe and not in South Africa. This study seeks to address this research gap by means of a practical theological grounded theory exploration of the exodus of clergy. Grounded theory methodology is used to identify the reasons why clergy trained at a Bible College of a Protestant Charismatic mega church leave full-time pastoral ministry. Findings correspond to previous studies with two reasons appearing more frequently than others: responding to a call and leadership related issues. Firstly, respondents differed in their replies with respect to reconciling their leaving full-time pastoral ministry to their call with responses of: not being called, a dual call, or called but left anyway. Secondly, respondents indicated that leadership influence was mostly negative with regard to affirming their call.<br>Thesis (PhD)--University of Pretoria, 2012.<br>Practical Theology<br>unrestricted

A Freedom Charter statement regarding land is highlighted as follows: “The land shall be shared among those who work it, demands a redistribution of the land and state assistance for the peasantry, as well as the abolition of any restrictions on movements of people, access to land, and stock holdings.” The quest for inclusive and participatory governance enshrined in the South Africa’s Land Reform Programme resonates with efforts to develop and strengthen an active and critical rights based citizenship. The need to boost local community awareness of land reform challenges necessitates continuous evaluations of the lived realities of poor communities through participatory and collaborative methodologies in order to articulate their socio-economic problems. Land is regarded as a resource that gives people access to certain basic needs necessary for them to lead a dignified life. This research explores the participation of the Catholic Church on land reform programmes in South Africa between 1994 and 2014. It also looks at the Catholic Church’s land ownership policy and how it has been using its land in two decades of democracy (1994-2014). This research further explores the Catholic vision for land reform in South Africa. It also highlights some key theological criteria which may assist to achieve the intended objectives. In the light of this reality, the research shows that there is lack of meaningful progress in enabling those who are impoverished to assert their right to own land. Even the majority that have benefited from various land reform programmes and have become land owners have not received sufficient support to enable them to use and care for the land in such a way that benefits them. This leads to an unproductive and demeaning lifestyle. More emphasis needs to be placed on proper financial support from the government. Further emphasis needs to be placed on training for skills development as a condition for receiving Church assistance on the part of the beneficiaries.<br>Christian Spirituality, Church History and Missiology<br>M. Th. (Church History)

This research is a study of the history of liberation catechesis with a special emphasis on the contribution of the Catholic Church in South Africa to the catechetical renewal from 1965 to 1991. It is fundamentally an exercise in contextual catechesis and starts from the pre-supposition that it is the particular situation under which people live, in this case the South African context, which gives catechesis its existence and its specifity. Exploring the catechetical productions of the Catholic Church in South Africa from 1965 to 1991, this study shows how the clergy of the Catholic Church remained in constant turmoil searching for ways and means of meeting the demands of the catechetical renewal called for by the Second Vatican Council. In this quest for renewal it was imperative for catechetical experts to engage with the South African Context. In this enterprise there was a preoccupation with linking the Christian message and the people's life despite all the tensions, conflicts and divisions within the Catholic Church and the society as a whole. It is this need of linking the Christian faith and people's life situation in South Africa which is understood as a liberation catechesls or a liberating catechesls. It is an all-embracing catechesis because it takes into account all aspects of human life and aims at a better life. It was not an easy task as one could see through the South African situation. However it was necessary if the Catholic Church wanted to proclaim a Christian message which is relevant to the people of South Africa. Initiating a liberation catechesis demands a lot of courage and commitment because it is a question of life and death. The people who embarked on this road in South Africa were bound to call for change including the political system which affected the life of the people at the time. It is in this sense that their life was at risk. Despite this risk, progressive bishops, priests and catechists held that liberation catechesis is the way out for the Catholic Church in South Africa to be relevant to the people. This is where the South African context offers a way out for other local Churches in South Africa trapped in social and ethnic conflict today, namely the Church in Rwanda.<br>Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2000.

A dissertation submitted to the Faculty of Arts, University of the Witwatersrand Johannesburg, in partial fulfillment of the requirements for the degree of Master of Arts in Clinical Psychology. Johannesburg, June, 1991.<br>This study investigates the coping style employed by people in the helping professions, who are experiencing the phenomenon known as Burnout. Burnout is conceptualized as one of the serious negative. sequelae of prolonged stress evolved by demanding occupational situations which involve work with people. Investigation is made of the hypothesis that the coping behaviours a person employs in response to stress will be influenced by degree of burnout reported. It was found that emotion focused coping is positively correlated with emotional exhaustion and depersonalization - burnout components. problem focused coping is positively correlated with a second coping style, that of seeking social support.<br>AC2017

Sickness is a problem that has not escaped any society and thus is on the agenda of every culture. Since time immemorial cultures have searched for answers to the questions raised by the phenomenon of sickness but none have provided solutions, as it has become clear that sickness is part of our human existence. Many people have resorted to religion in search consolation in times of affliction and the Roman Catholic Church is not immune to this expectation, as we see many leaving the church in search of healing in the African Traditional Religions and other Christian churches because they feel that the church is inadequately dealing with the problem. In this study the author undertakes a research journey within the Diocese of Witbank of the RCC to investigate as to why the church’s healing ministry is not effective. Through engagement with participants in the research field and relevant literature the author discovered that the RCC is seen to be suspicious of the African worldview and consequently does not take its members’ fears and frustrations around the phenomenon of sickness serious as it judges them to be superstitious. This suggests that there is nothing that Western Christianity can learn from African cultures maintaining its superior attitude and further alienating indigenous communities. The author suggests that in order for the RCC to responds with relevance to this problem it needs to reconcile the Christian worldview, which is western, with the African worldview. He puts high on the agenda of Christian theology the urgent call to African theologians to develop an African theology that will give birth to a genuine African Christianity. In conclusion as a solution the author proposes an integrated and intercultural healing ministry for the Diocese of Witbank. This model is aimed at appropriating African values, idioms and language in the RCC to create an atmosphere where the church is seen as a welcome guest who comes bearing gifts but at the same time expects to be taken care of by its host.<br>Philosophy, Practical and Systematic Theology<br>M. Th. (Pastoral Therapy)

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

This dissertation is an attempt to draw a connecting link between Marcel Jousse's theory of MIMISM as found in his book The Oral Style and the symbols used when celebrating four of the sacraments celebrating in the Roman Catholic Church. These symbols are water used in the sacrament of baptism, the bread and the wine as used in the celebration of the Eucharist, and the oil which is used in the sacraments of Confirmation and the Anointing of the Sick. Jousse was the first anthropologist to discover that all action or gestes as he called it, is constantly being replayed and re-enacted by man. The second chapter in this thesis will give a comprehensive summary of this theory of MIMISM. Since man is constantly attempting to get closer to God whom he falls short of when he sins, this practice of the sacraments is a means of getting man back in touch with God and the symbols used in this procedure is what actually makes it real. After a chapter on symbolism and the role that symbols play in the celebration of sacraments, the next chapter deals with the rites, rituals and religion in society. It is the symbols together with the rights, that in effect bridge the relationship between God and man. The final chapter then looks into the symbols themselves, which are oil, water and the Eucharist and fits the entire subject into perspective.<br>Thesis (M.A.)-University of Natal, 1994.

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?<br>Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2007.

The purpose of this study is to encourage honest dialogue between the Christian teaching on human sexuality as propounded by the Roman Catholic Church and that advocated by the Zulu traditions and customs. The perceived gap between these two worldviews results in the ineffectiveness ofthe sexual teaching of the Roman Catholic Church in South Africa and the experience of many Zulu Catholics of being tom between their Christian belief and their Zulu cultural roots. This study shows that the dialogue between these woridviews produces a relevant, positive and holistic moral sexual teaching. In order to achieve this end the thesis jlL\.1aposes these worldviews and exposes their compatibility and incompatibility. This dialogue establishes a melting point ofthe Christian sexual teaching on human sexuality and the teaching of the Zulu traditions which produces a Zulu Christian theology of human sexuality. To achieve this end the thesis is divided into si-" chapters. The Introduction outlines the problem and describes the approach that is followed. Chapter Two offers a brief history of the Zulu society. It also deals with the interviews conducted among the senior members of the Kwa-Mzimba village in order to learn ofZulu traditions relating to sexual matters. Chapter Three deals with interviews that were conducted among the young people of Kwa-Mzimba These young people show Zulu traditions and customs in transition in the modem world. Chapter Four outlines the development of the Catholic teaching on human sexuality from the early church to the present day. Chapter Five presents the official teaching of the Catholic Church in Southern Africa, especially in the HIV/AIDS context. Chapter SL"{ brings together the Zulu and the Catholic approaches and practices and gives a Contextualised Moral Sexual Teaching that is both positive and holistic.<br>Thesis (Ph.D.)-University of Natal, Pietermaritzburg, 2003.

Funeral leaders share the ministry of comfort with others. They make a specific religious contribution towards restoring life or decontaminating from death, which affects the faith and hope of the bereaved. Their ministry responds to a need of the bereaved by affirming community in the face of death. It is based on spirituality and grounded in the biblical and apostolic tradition; it is carried out in a catholic contextualisation. The leaders' insertion into both the cultural background and the religious realm encourages contextualisation. Their verbal proclamation is done in various ways and is linked to ritual. It reflects the three dimensions of the model employed in pastoral theology by taking life seriously, interpreting it in the light of faith, and leading a celebration that opens up the future of the participants. The leaders' proclamation is sincere when they link cultural family-procedures and church rituals in a parallel way. Sincerity suffers when community leaders, used to provide a comprehensive service, cannot preside over the promised celebration of the Eucharist, which could be the culmination of the rite of passage. Their ministry remains incomplete because of factors beyond their control. It nevertheless contributes to justice in many ways, in particular by deploying local people. While the ministry is carried out independently, it depends on collaboration with the pastoral staff, in particular the priests. They safeguard the quality of ministry by formation and through supervision. The collaborative formation contributes to the cultural insertion of the local and expatriate staff and enhances their competence. This collaborative ministry serves the bereaved, the community of faith, and theology. It allows the development of a contextualised liturgy, and a local theology. It is a step forward on the road towards a genuine form of community ministry in this particular African context. It corresponds with contemporary secular approaches towards leadership and management. African approaches emphasise the need for contextualised management forms. They assume the compatibility of different practices employed in different contexts. The comprehensively grounded ministry seems to contribute to the avoidance or overcoming of some of the grave shortcomings of ministry as provided in the past.<br>Christian Spirituality, Church History and Missiology<br>D.Th. (Missiology)

Missiology is about God's call and his sending forth of people to do his will. His call is always linked to his purpose. Thus, the primary purpose of God is salvation. And his salvation is all embracing. Similarly, the Church is the sacrament of salvation and is mandated to proclaim faith and salvation to all. Hence, the mission of God (missio Dei) takes place in the Church, and is implanted by the Church in the world (missiones Ecclesiae). The mission which Jesus gives to the Church is made possible by his own mission (missio Christi), and thus has its foundation in God. The history of the Catholic Diocese of Bethlehem begins with the German Missionaries of the Congregation of the Holy Spirit (Spiritans). Importantly, for the Spiritans, the growth of the diocese depended upon the training of the lay people to teach catechism, to lead Priestless Sunday services and gradually by the training of the local clergy as well. The present situation in the Catholic Diocese of Bethlehem is the seemingly shallow understanding of faith and mission, and also the dwindling number of Catholics. This is clearly evident in the number of baptisms in the baptismal register and the head counts on Sundays. Nevertheless, the diocese is still called to preach the Good News to the poor and the oppressed. This thesis assesses the efforts of the pioneers (German Missionaries) as well as the current situation in the Catholic Diocese of Bethlehem, and recommends a paradigm shift for the future.<br>PhD (Missiology), North-West University, Potchefstroom Campus, 2015

The intention of the AFMSA to revision its policies, processes and structures is the motivation for this study. The relationship between the vision and essential nature of the church and the structure or form given to it is central to all the chapters.<br /> The first chapter gives an analysis of the origins of the Pentecostal Movement and the AFMSA in order to reveal their original vision of the church and the way in which this vision became structured in their history. After a section on the importance of a clear vision and strategic structures for organizations today, the biblical metaphors that served as a foundation for the early Christians&rsquo<br>vision of the church are discussed. Our Christian predecessors&rsquo<br>envisioning and structuring of the church in each period of history are analyzed. This gives an idea of the need for reform and the challenges involved in this process, which are still faced by later generations. The historical survey reveals the development of the marks and the vision of the early Christians to represent the one, holy, catholic and apostolic church. In the conclusion, a preliminary dialogue is established between the vision of the early Pentecostals and the leaders of the AFMSA with regard to the structuring of the church and other expressions of the same vision.<br /> The next four chapters (2-5) address the significance of the specific marks in the Pentecostal Movement and the AFMSA. This is followed by a short analysis of the biblical foundation and the historical development of these marks in the history of the Christian church. The chapters are arranged according to the prominence of each mark in the Pentecostal Movement and the AFMSA. Chapter two therefore starts with the apostolicity that is followed by the holiness in chapter three, unity in chapter four and catholicity in chapter five.<br /> <br /> It becomes clear from chapter two that the Pentecostal Movement and the AFMSA want to restore the apostolic faith of the early Christians while the rest of the Christian church confess every Sunday through the Apostles&rsquo<br>Creed and the Nicene Creed that they believe they stand in the tradition of the apostles. The mark of holiness that is discussed in chapter three expresses the particular view of holiness held by Pentecostals. Biblical and historical connections are made between it and other Christian expressions revealing that we can all become true followers of Christ in holiness. Chapter four addresses the fact that the church has to accept that we exist as a unity in diversity. In chapter five, the linking of all traditions is established because all have the challenge to share their unique expression of God&rsquo<br>s fullness with the universal Body of Christ.<br /> <br /> In chapter six, all the elements so far discussed: the vision of the church that was based on the Bible, and the history of the Pentecostal Movement, AFMSA and of the Christian Churches are summarized to gain an overall perspective. This is followed by an analysis of the vision of the church today and applied to the AFMSA. The AFMSA is encouraged to revision and restructure itself in the light of the apostolicity, holiness, unity and catholicity that are shared by the witnesses in Scripture and history so that it will be an example of God&rsquo<br>s vision for the church and the world.

This thesis falls under Missiology. Its main objective is to investigate the challenges of evangelizing the African Christian Family in the light of'Familiaris Consortio. J The thesis is unique by virtue of its contextualization. It targets the people who occupy Gokwe diocese, one ofthe eight dioceses in Zimbabwe. The thesis is divided into five chapters. The First Chapter looks at the location and family life in Gokwe diocese. In this chapter, special attention is given to the inhabitants of Gokwe diocese themselves, their social life, marriage, the influence of modernity on marriage and family life, the economic life of the people, their political life and some rituals which include belief in the veneration ofancestors and the kurova guva (bringing home) ceremony. It is in this same chapter that most of the challenges to evangelizing the African (Shona) Christian family in Gokwe diocese come out. Some of these include: polygamy, divorce, bridewealth, poverty, belief in ancestors and the kurova guva ceremony. The Second Chapter gives what the Church teaches on the theology of marriage and family life. It is in two main sections. The first section highlights some important points on God's plan for marriage and family life. The second and largest section emphasizes the role of the Christian family which is realized by fulfilling four main tasks, namely: forming a community of persons, serving life, participating in the development of society and sharing in the life and mission ofthe Church. The Third Chapter is an evaluation of the similarities and disparities between the theological! ecclesiological stance and the real family situation in Gokwe diocese. In a nutshell, it compares and contrasts the first and second chapters, bringing out the similarities and differences existing between the two. Community spirit, value of life, communion between the living and the dead, ethics and morality are among some notable similarities, whilst polygamy, divorce, position of women and attitude towards health and sickness are among the major disparities. The Fourth Chapter is practical in the sense that it seeks to offer some envisaged pastoral solutions and proposals to the already highlighted challenges and problems. Closest attention to the solutions is given to the available resources in the diocese of Gokw.e especially in the areas ofstages, structures and agents ofpastoral care for the family. The Fifth Chapter is a conclusion of the whole thesis. Basically it looks at what I have discovered throughout the whole thesis and offers some general conclusions according to 'Familiaris Consortio.<br>Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2003.

Vatican II provided the Catholic Church with an opportunity for deep reflection and to align its theological teachings with modern times. This reflection resulted in a resurgence of the importance of Christian marriage and family living. Beyond Vatican II, the Christian family has been described as a ‘domestic’ church. This description defines the family founded on marriage as a cornerstone for the church and society. The Church has realised that if she has to succeed in her mission of evangelisation, she needs to strengthen the families founded on the sacrament of marriage and also to take care of broken families. The theme of a ‘domestic church’ was further explored and discussed in the 1994 Special Synod for the Bishops of Africa. This synod strongly used the image of the family as an effective tool for evangelisation in Africa. The rationale for this emphasis was that the institution of the family founded on marriage is held in high esteem in Africa and it is one of the most important custodians of cultural values. This institution, the bishops argued, can now be used as a custodian for Christian values. Hence, the family founded on marriage will become a school where these values are cherished and taught to offspring. The family founded on marriage is celebrated across the global cultural spectrum. It is through the family that the age old wisdom of ancestors is propagated. This ensures the survival and the development of the different communities. Communities develop because they are built upon strong ethical, religious and cultural values which are safeguarded by the institution of the family founded on marriage. The Catholic Church teaches that marriage is the custodian of life. Marriage is about life. Hence, the respect of human life is safeguarded by the family. The collapse of such a pivotal institution has serious implications for the community. The institution of the family founded on marriage is presented in this thesis as a turn around strategy to the challenge of moral permissiveness in our country. It is a commonly accepted theory that development can only take place where there is stability. The lack of infrastructural development in most African countries is due to lack of political stability. Instability often results in chaos and anarchy. Marriage promises stability which is rooted in the self giving of the couples. Such an environment becomes conducive for human life to be propagated, nurtured and developed. It further creates a sense of being loved and belonging to the child. These qualities are essential for proper and integral human development. Furthermore, marriage ties together the goals of parenting, namely, procreation and parenthood and they are inseparable. They prepare children for social integration.The purpose of this research is to demonstrate how the institution of the family founded on marriage can help us develop a coherent moral vision in South Africa. This turn around strategy is proposed by systematically analysing the causes and consequences of family breakdown. The thesis establishes that the institution of the family founded on marriage is undergoing a crisis. This crisis manifests itself through single-parenthood, high rate of divorce, fatherlessness, etc. The consequences of this crisis are not favourable for individuals and the society.<br>Philosophy & Systematic Theology<br>D. Th. (Theological ethics)

There is a rise in premarital and extra-marital sexual relations amongst some modern Zulus. The causes of this rise include the perpetual childhood of women in society and the political and socio-economic setting in South Africa. The results of this rise include teenage pregnancies and sexually transmitted diseases. In Zulu traditional sexual practice the publicity of love affairs curbed sexual promiscuity. Many people were involved in the love affairs of young people. This tradition broke down because of the political, religious and socio-economic changes in South Africa. The Catholic Church teaches that marriage is sacred; it is an institution of God, a sacrament. Therefore premarital and extra-marital sexual relations taint the integrity of marriage. A number of things can be done to alleviate the problem of premarital and extramarital sexual promiscuity. These include: changing the political and socio-economic structures of our country; empowering women; inculturation; and changing the pastoral attitude of the Church towards sexuality.<br>M.Th. (Theological Ethics)