Dissertations / Theses on the topic 'Church of Uganda'

Thesis (DTh)--University of Stellenbosch, 2005.
ENGLISH ABSTRACT: This study presents a practical-theological examination of the changing face of theological education in the Church of Uganda (COU). It explores the hypothesis that both the effectiveness of the Church’s training and its mission are inextricably tied to their responsiveness and integrity in the midst of multiple transitions. As an example of practical theology, it identifies itself with the praxis-centred stance of the contemporary practical theology movement, an identification that makes it both action-oriented and contextual. The action-oriented nature of the research is introduced in Chapter One, where it is described using social-science categories, and is developed in Chapter Two through an introduction to a specific theological framework for transforming theological education. This framework guides the study along practical, biblical, missional and local lines. The contextual concern is maintained throughout the study. Chapters Three, Four and Five draw on an extensive primary database and explore the Ugandan context from the socioeconomic, socio-cultural and ecclesiastical perspectives. That contextual analysis is shaped by, and continually connects with the concerns of theological education and those chapters raise and explore a number of issues. These include socio-economic challenges such as dramatic regional variation and demographic change, the need for theological education to connect with culture, particularly in relation to its heterogeneity and its oral-literary nature, and the significance of the unique narrative and identity of the COU for its theological education. However, through the synthesis of these contextual findings, two dominant requirements for the transformation of theological education in the COU emerge, namely integration and flexibility. The history, curriculum, pedagogy and structures of theological education in the COU are then evaluated in Chapters Six and Seven in the light of those two requirements, as well as from the perspective of the discipline of curriculum development. The analysis recognises where recent developments in the sphere have already begun to incorporate these values, but it also highlights the need for more radical transformation. With this in mind, Chapter Eight then examines the implementation of a recent model of training, Integrated Leadership Development (ILD), into the COU. It suggests that ILD is not only a valuable programme of transformational training in itself, but that it also serves as a pointer to and catalyst for wider changes in the education programmes of the COU. Finally, the study concludes by synthesising the findings into a dynamic curriculum development model for use in transforming theological education in the COU. Furthermore, the application of the model demonstrates its relevance and generates some specific strategic recommendations for change. As such the study contributes to both the local and global discourse on theological education, and to the field of practical theology.
AFRIKAANSE OPSOMMING: Hierdie studie is ‘n prakties-teologiese ondersoek wat die veranderende gelaat van teologiese opleiding in die Anglikaanse Kerk van Uganda navors. Die navorsing ondersoek die hipotese dat beide die effektiwiteit van die kerk se opleiding sowel as sy roeping integraal verweef is met die kerk se vermoë om met integriteit te reageer op die stroom van veranderinge waarmee dit gekonfronteer word. As praktiese-teologiese ondersoek volg dit ‘n praxis-georiënteerde, kontekstueel betrokke benadering. Hoofstuk een lei dit in, stel die probleem en hipoteses en verduidelik voorts die sosiaal-wetenskaplike aard van die studie. Die tweede hoofstuk beskryf ‘n bepaalde teologiese raamwerk vir die transformasie van teologiese opleiding. Dié raamwerk begelei die studie prakties, bybels, missionêr en kontekstueel. Die studie ontwikkel kontekstueel. Hoofstukke drie tot vyf gebruik belangrike primêre navorsingsdata wanneer dit die Ugandese konteks uit verskillende verbandhoudende perspektiewe beskryf: sosio-ekonomies, sosio-kultureel en ekklesiologies. Die analises is voortdurend in dialoog met die sentrale tema van teologiese opleiding wat van verskeie hoeke oopgedek word. Wat uitstaan is die sosio-ekonomiese uitdagings wat teweeggebring is deur die demografiese veranderings wat plaasgevind het. Die belang van die verband tussen teologiese opleiding en die kulturele situasie word hoe langer hoe skerper belig en mens besef die implikasies van die land se kulturele heterogeniteit en sy mondelinge tradisie. Dit het ‘n bepalende effek or die storie van die Anglikaanse Kerk in Uganda en die aard van sy teologiese opleiding. Die sintese van die kontekstuele analise wys twee wesentlike vereistes vir die transformasieproses van teologiese opleiding in die kerk uit: integrasie en soepelheid. Die geskiedenis, kurrikulum, opvoedkunde en strukture van teologiese opleiding in die Anglikaanse Kerk in Uganda word in Hoofstuk Ses en Sewe in die lig van die twee vereistes ge-evalueer. Dit word ook getoets aan die vereistes van kurrikulum ontwikkeling. Die analise wys daarop dat resente ontwikkelinge in die vakgebied reeds geïnkorporeer is in die praktyk, maar toon aan dat radikaler stappe nodig is. Teen die agtergrond toon Hoofstuk Agt aan hoe die model van Geïntegreerde Leierskap Ontwikkeling in die kerk geïmplementeer word. As sodanig toon dit aan dat Geïntegreerde Leierskap Ontwikkeling ‘n waardevolle transformasiegerigte opleidingsprogram is wat die weg kan aantoon vir verreikende veranderinge in die opleidingsprogramme van die kerk. Die studie sluit af deur die bevindinge van die studie saam te voeg in ‘n dinamiese model vir kurrikulum ontwikkeling wat die transformasieproses in teologiese opleiding in die Anglikaanse Kerk van Uganda kan begelei. Die toepassing van die model wys reeds die toebaarheid daarvan uit en genereer voortdurend belangrike strategiese voorstelle op die pad van die transformasieproses in teologiese opleiding. As sodanig lewer dit ‘n praktiesteologiese bydrae in die plaaslike en globale gesprek oor teologiese opleiding.

This study with the title Luther and the Law in the Lutheran Church of Uganda investigates how the Law is understood and interpreted by Lutherans in the Church of Uganda. It studies the Lutheran understanding of the Law from the Reformer, Martin Luther, to the current Lutheran Church. The study also presents the findings from the Ugandan Lutherans. The research question is to find out whether the Lutheran Church of Uganda understands and interprets the Law in the same way as Luther and other Lutherans across the globe. The motivation for doing this research is the contextualisation of the Gospel, that is, to find out whether the social and cultural context of the Lutherans in Uganda affects their understanding and interpretation of the Law. Luther understands and interprets the Law according to his social context of the sixteenth century. His background is much different and so much removed from the African context the Lutherans in Uganda find themselves in today. Even in Luther we find some conflicts with Paul because of different social contexts. Therefore, can the Lutheran Church of Uganda have the same understanding of the Law as Luther? Are there aspects in the Law s interpretation that are peculiar to the social context of the people of Uganda? This study keeps in mind the social and cultural context of the people involved in the understanding and interpretation of the Law. This study investigates whether the Lutheran Church of Uganda has its own distinct understanding and interpretation of the Law given its distinct social location and cultural background. This is important because people understand a concept better when it is applied to an environment that is familiar to them. For example, when Paul preaches to the gentiles he strips his gospel of Jewish practices of circumcision and food laws. This, however, did not stand well with his fellow Jews (cf. Gl 2). Jews thought that only those within Jewish ethnicity should be counted among the people of God. This study is interested in finding out whether the cultural context of Lutherans in Uganda influences their understanding and interpretation of the Law. To achieve this goal, this study presents the Western Lutheran understanding of the Law (Chapter 2), the Law as it is understood by Lutherans in Uganda (Chapter 3), and then compares (Chapter 4) and contrasts (Chapter 5) the two understandings. Chapter 6 summarises the research and harmonises the discrepancies encountered in the study.
Thesis (PhD)--University of Pretoria, 2015.
tm2016
New Testament Studies
PhD
Unrestricted

This study is devoted to a historical investigation of the causes, development and effects of the conflicts which affected Busoga Diocese, Church of Uganda between 1972 and 1999. It uses a predominantly historical-narrative research methodology, and argues that these conflicts were not caused by doctrinal differences, but by a combination of many disagreements and divisions, some of which were multi-faceted and sparked by ‘petty’ issues or events. It discusses chronologically, analytically and with considerable detail how these conflicts, though they were generally not so devastating as to prevent the diocese from growing spiritually and numerically, underscored by presence, in the church, of ambiguity and contradiction. It illustrates how several Christians took issues of the conflicts so personally that they deemed it necessary to resort to emotional and/or physical violence. It also demonstrates the general failure of conflicting groups and third parties in the church to prevent or resolve disputes through proper, constructive and reconciliatory measures. The thesis comprises six chapters. The first advances a case for the study of the conflicts in the diocese, explaining the problem, purpose, area, period, scope and methodology of the study. The second covers the historical, socio-political and religious setting of Busoga, and the origin and growth of the church. It discusses the disasters (both natural and human-made) and conflicts which have occurred inside and outside Busoga, and locates them within the wider studies of history, conflict, church, ethnicity and politics in Uganda. The third discusses the causes, course and consequence of the conflicts which raged in Busoga Diocese between 1972 and 1988. It illustrates how these conflicts, given the absence of constructive conflict management strategies, escalated and turned malevolent. It ends with a reflection on Anglican conflicts and system of church governance. The fourth discusses the historical and immediate events, irregularities and tensions which resulted in the occurrence of the Busoga Crisis. The fifth examines the outbreak, course, impact and implications of the Busoga Crisis, showing how accusations and counter-accusations made by both pro- and anti-Bamwoze factions, the coercive measures employed by the conflicting groups and third parties, and the power struggles that rocked the Church of Uganda at diocesan and provincial levels made it practically difficult to resolve this conflict. It discusses how it was finally settled and ends with a reflection on the conflict.

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)
Trabalhamos a partir do conceito de representações utilizados pela “Nova” História Política que foi utilizado na compreensão dos relatos de missionários protestantes da Church Missionary Society liderados por Alexander Mackay, que atuaram na região central da África durante o final do século XIX (1876-1890), engajados em um projeto evangelizador para angariação de novos convertidos, principalmente a partir da análise da fonte primária The Wonderful History of Uganda publicado por Joseph Dennis Mullins em 1904 após a reunião de uma série de relatos produzidos no período utilizado como recorte temporal. O trabalho visa reconhecer e explanar a voz dos africanos suas atuações enquanto resistentes e negociadores do processo que levou à incursão da religião cristã protestante no território do antigo reino de Buganda.
We work from the concept of representations used by the “New” Political History that was used in the understanding of Protestant missionaries of the Church Missionary Society reports led by Alexander Mackay, who worked in Central Africa during the late nineteenth century (1876-1890 ), engaged in an evangelizing project for attracting new converts, particularly from the analysis of the primary source the Wonderful History of Uganda published by Joseph Dennis Mullins in 1904 after meeting a series of reports produced in the period used as a time frame. The work aims to recognize and explain the voice of Africans his performances as tough negotiators and the process that led to the incursion of Protestant Christian religion in the territory of the ancient kingdom of Buganda.

Bibliography: pages 272-292.
The central theme of this doctoral thesis is the Attitude of the Anglican Church of Uganda to the New Religious Movements and in particular to the Bacwezi-Bashomi in south-western Uganda, 1960-1995. Since the 1960's Uganda has been witnessing a wave of new religious movements stressing healing and exorcism and to date are attracting a large following. Although the literature on these movements is still scanty with no attempt having been made in the area of academics, the researcher investigated this topic at some considerable length (assisted by six research assistants) using primary and secondary sources a task he has carried out with a sense of satisfaction. In the area of scholarship, he has published articles in Occasional Research Papers - Makerere University (Volume 14); African Journal of Theology (1991): 54-62; Asian Journal of Theology (1991): 136-148 and African Journal of Evangelical theology (1993): 18-40. Currently, he is a lecturer at Makerere University. This thesis is developed in six chapters with intent to establish whether the Bacwezi-Bashomi Movement is a challenge to Christianity or its followers are from the Roman Catholic Church or it is a pseudo-religious group or an independent church. It highlights that apart from the Balokole (born again Christians), abazukufu (the reawakened Christians), Pentecostal preachers and the charismatic renewal believers; many Christians who hardly take their faith and baptismal calling seriously claim that Christianity has failed to provide solutions to their chaotic existence, economic and socio-religious issues, hence the rush to these new religious movements and in particular to the Bacwezi-Bashomi. Defection is caused by the inability to grasp seriously the biblical teachings and the failure to get down-to-earth philosophical explanations. The study then discusses the historical growth of the Movement, highlights the attitudes of the mainline churches and concludes with recommendations and vision of the Anglican Church in Uganda. Now, the mainline churches are urged to foster the Christian faith that addresses the contemporary issues which engulf the indigenous people; to take the traditional healing and the indigenous medicine seriously; and to enhance a fruitful dialogue with the new religious movements, nominal Christians, abalokole and the followers of the Bacwezi-Bashomi Movement leading to mutual respect and understanding. Lastly, owing to the scarcity of in-depth academic studies, there is a need for serious research by church historians, sociologists, missiologists and pastors, hence the justification for this thesis.

Orientador: Lucia Helena Oliveira Silva
Banca: Paulo César Gonçalves
Banca: Patrícia Teixeira Santos
Resumo: Trabalhamos a partir do conceito de representações utilizados pela "Nova" História Política que foi utilizado na compreensão dos relatos de missionários protestantes da Church Missionary Society liderados por Alexander Mackay, que atuaram na região central da África durante o final do século XIX (1876-1890), engajados em um projeto evangelizador para angariação de novos convertidos, principalmente a partir da análise da fonte primária The Wonderful History of Uganda publicado por Joseph Dennis Mullins em 1904 após a reunião de uma série de relatos produzidos no período utilizado como recorte temporal. O trabalho visa reconhecer e explanar a voz dos africanos suas atuações enquanto resistentes e negociadores do processo que levou à incursão da religião cristã protestante no território do antigo reino de Buganda
Abstract: We work from the concept of representations used by the "New" Political History that was used in the understanding of Protestant missionaries of the Church Missionary Society reports led by Alexander Mackay, who worked in Central Africa during the late nineteenth century (1876-1890 ), engaged in an evangelizing project for attracting new converts, particularly from the analysis of the primary source the Wonderful History of Uganda published by Joseph Dennis Mullins in 1904 after meeting a series of reports produced in the period used as a time frame. The work aims to recognize and explain the voice of Africans his performances as tough negotiators and the process that led to the incursion of Protestant Christian religion in the territory of the ancient kingdom of Buganda
Mestre

God is the ultimate leader, and the church leadership mandate and responsibility is from Him. The Lord prepares those He calls to take leadership responsibilities. He does not intend to use persons who are not properly equipped and developed to occupy high leadership positions in the church. Hence church leaders in evangelical churches in Uganda who wish to be proficiently used by God should be holistically trained in theology and leadership for effective church ministry and church growth. However, lack of proper leadership training poses a huge challenge to evangelical churches in Uganda. The traditional theological educational system in Uganda is too academic, paying too little attention to practical relevance; to pastoral ministry, mission and spiritual formation. In addition, the weak relationship of many Pentecostal leaders with theological training in Uganda has led to dead intellectualism and heresy upon heresy. As such these church leaders do not address the felt needs of the church correctly. This study commences by noting the limitations of leadership training models of ministers, and the lack of theological and leadership training, especially among many Pentecostal pastors in Uganda. It is divided into three phases. The first phase focuses on basic-theoretical principles, the second on meta-theoretical guidelines and empirical findings and the third phase focuses on critical-hermeneutical interaction between the basis-theoretical principles and the meta-theoretical guidelines. The purpose of the basis-theoretical perspectives was to explore the role played by different categories of leaders in the Bible: visionary, administrative and shepherding leaders, and to research early church fathers and other historical church leadership. Visionary leadership functioned as change agents: brought change in the church, and new life in the people of God. Administrative leadership performed the task of governance and guidance: teaching, discipline, conflict resolution and the management of resources. Shepherd-servant leadership cared for the daily needs of church family; not only the spiritually weak, but also physical sick and the needy. The autocratic leaders ruled over others and democratic leaders shared responsibilities. In the meta-theoretical perspectives a literature study was conducted of recent research in Sociology on the challenges encountered by visionary, administrative and shepherding leaders in Uganda and approaches to each. An empirical study consisting of the quantitative interviews with a selected group of Uganda evangelical leaders was also carried out to establish the challenges and approaches to these challenges. A practice- theoretical perspective offers some guiding principles to the evangelical leadership for effective church ministry and church growth.
Thesis (PhD (Pastoral Studies))--North-West University, Potchefstroom Campus, 2013

L’étude de cas qui mobilise la majeure partie de ma thèse se penche sur une mission de la Church Missionary Society, société missionnaire anglicane, au Buganda, royaume situé au nord du lac Victoria. La thèse revient d’abord sur les raisons qui ont poussé la CMS à s’établir dans cette région vierge de tout occupant européen, et sur les conditions de cette installation, débutée en 1876. Entre 1876 et 1900, la mission connut de nombreux chamboulements, qui seront traités à la lumière de la correspondance des missionnaires de la CMS sur le terrain, de leurs journaux personnels et productions visuelles : les interactions plus ou moins fructueuses des missionnaires avec les autochtones ; le succès de la mission en termes d’influence religieuse ; le déploiement de nouvelles stations au sein du royaume et dans les royaumes voisins ; l’installation de missionnaires catholiques français dans le royaume à partir de 1879 ; l’arrivée des Britanniques dans la région par le biais de l’Imperial British East Africa Company, et la mise sous protectorat de la région à partir de 1894. Tous ces éléments seront passés au crible, ainsi que la façon dont, en métropole, ils furent l’objet de différentes publications, circulations, et donc réceptions. Les ramifications tant politiques que linguistiques et scientifiques de l’entreprise missionnaire anglicane au Buganda sont au cœur de cette étude. Cette thèse met également au jour les liens tissés entre la mission du Buganda et sa direction en métropole (la maison mère à Londres, les soutiens de la mission en amont, les lecteurs et adhérents de la société, et le lectorat britannique de la presse périodique de façon plus générale). D’autre part, il s’agit également de montrer par le biais de cette étude de cas que l’entreprise missionnaire britannique était intégrée dans un projet plus vaste de réforme et de salut global (et non seulement local) de la Grande-Bretagne et de son empire : pour ce faire, je fais appel aux archives d’une société missionnaire œuvrant en métropole, dans la capitale, la London City Mission. La mise en perspective de ces deux types de sociétés missionnaires pourra alors nous éclairer sur les liens que les Britanniques créaient et imaginaient entre la Grande-Bretagne et son empire, à la lumière des pratiques religieuses et culturelles de ses habitants
This thesis focuses on the Church Missionary Society’s mission to Buganda between 1875 and 1900. Buganda was the most powerful kingdom of the Great Lakes region during the last quarter of the 19th century. This study retraces what motivated an Anglican missionary society to send agents to this particular area, which had not been claimed or colonized by any European power at the time of their arrival. Between 1875 and 1900, the mission underwent several changes, which this thesis examines in the light of the missionaries’ letters, journals, drawings and photographs : the interactions between the missionaries and the natives they wished to convert (the kings of Buganda for instance) ; the success of the mission itself and its expansion, mainly through the dissemination of a Bible in luganda by Ganda catechists ; the arrival of rival Catholic missionaries in the capital of Buganda from 1879 onwards ; the arrival of the Imperial British East Africa Company and the creation of the Uganda Protectorate in 1894. This thesis analyses how those changes were dealt with by the missionaries in the field, but also how they were perceived and received by the CMS’s executive committees, the supporters of the mission and the general public in Britain. Studying the political, linguistic and scientific ramifications of the mission in the metropole helps us to understand the manifold impacts that missions had in the late-Victorian era. The way the missionary narrative of the Buganda mission was shaped by the editorial committee of the CMS is also analysed so as to shed light on the strategies at work in London to promote the missionary cause throughout Britain.The aim of this thesis is to take into account what happened in the field and in the metropole in the same frame of analysis, in order to reveal the connected and networked nature of the British missionary enterprise. The example of the Buganda mission will help us to understand how Victorian Evangelicals perceived the salvation and reform of society as a global project. Confronting the CMS sources with archives from a different type of missionary organization – in that case the London City Mission – enables the historian to reveal the ties that linked the home missionary project to the overseas missionary enterprise. This thesis shows that the perceived rivalries between both mission fields were in fact complemented by a strong belief in the connected nature of the missionary enterprise, in terms of staff and support, reprensentations, evangelizing strategies and promotion tools

The mission of the Church is essentially to build up the Body of Christ and to work for the salvation of souls. This mission pertains to all the members of Christ's faithful, namely the clergy, the religious, and the lay faithful, but each one according to their own condition and office. The focus of this study is a historical and systematic analysis of the role of the lay members of Christ's faithful in the mission of the Church in Mbarara Archdiocese (Uganda). This is done in light of the first diocesan synod of Mbarara that took place in 1986. The synod was an occasion of self reflection for the diocese and a way of seeking answers that concern its mission to the people of God so as to deepen their Christian life. The history of the Church in Uganda in general, and Mbarara in particular, testifies to the positive contribution of the lay Christian faithful in the evangelization and growth of the Church in these areas. The lay catechists and lay Christian community leaders have worked side by side with missionaries and priests since the inception of the Catholic faith in Uganda till the present day. The lay faithful's role in the mission and ministry of the Church is more noticeable in those church structures below the parish level that have infrequent visits of priests and yet there is a lively practice of the faith at these levels. The role of the lay faithful in Mbarara is not limited to manifesting Christ to others by the witness of their life in secular work and business and in the ordinary circumstances social and family life. They have been, in accordance with the norms of Church law, brought to actively participate with the clergy in the pastoral ministry of the Church in the archdiocese. The analysis of the synodal acts shows the part played by the lay faithful in the proclamation of the word of God, their participation in fostering sacramental life in their Christian communities, their role in the administration of the temporal goods of the Church. Their role in promoting the social welfare of the people of God in the Archdiocese of Mbarara is in this study shown as a major component of their mission. The dissertation shows the lay person in the mission of the Church in Mbarara as an evangelizer, catechist, Christian/spiritual leader, parent, educator, and social worker.

Pentecostalism has grown from its founding days in 1900 in Topeka, USA and has extended its reach to most parts the world including Africa where it took off in the 1970s and continues to grow with many mega churches being established. In addition to their main role of taking care of the spiritual development of their followers, many Pentecostal churches have begun to get involved in provision of social and economic goods and services. This has however attracted attention to the churches with some of them being labelled as businesses, their founders being considered as entrepreneurs hiding under the guise of churches and seen as exploiting their followers. The purpose of the thesis is to explore, through research questions, if entrepreneurial activities are carried out in the Pentecostal churches in Uganda and if so, whether such activities can be considered productive, unproductive or destructive entrepreneurship and what their implications are. This qualitative study employed qualitative methods of data collection and deductive approach with primary data collected through semi-structured interviews with 6 members of Pentecostal churches in Kampala and 1 non-member that regularly goes to Pentecostal churches to get a feel of their activities. The findings show that there the Pentecostal churches carryout a number of entrepreneurial activities that address spiritual, social and economic aspects of the church members and the community. The study further shows that some of these entrepreneurial activities have a positive impact on the church members and the community and by extension the state whereas some activities do not improve the church members and the community and others have a negative impact on the church members and the community. It is shown through this thesis that determining the implication of the entrepreneurial activities is complicated when such activities are lumped together and not considered individually since some of the activities in the Pentecostal may be productive while some may be unproductive or destructive. The contribution of this thesis is by proposing a matrix as an alternative tool for analysis of the various entrepreneurial activities in the Pentecostal churches by considering their effect on different stakeholders to determine if the activity achieved the reason for its establishment.

This research develops a conceptual framework for a critical analysis of an area of theological practice that since the coming of Christianity to Uganda has been taking place at the `folk level' in the Anglican, Roman Catholic and Independent Churches, in the West Nile and Kampala areas of Uganda. It is a theology of culture that is informed by insights from cultural and anthropological studies. The primary purpose of this thesis is meaning-making. It uses Clifford Geertz's idea of interpreting religious phenomena and Celia Lury's idea of cultural production in conjuction with Robertsons' global/local encounter in order to do a cultural hermeneutic of Lugbara/Madi traditions and the received Christian traditions as practised in the Lugbara language. It is interpretative and therefore theological, because theology is meaning-making. It further uses a `community and critical consciousness' approach of Gerald West, to help communities to describe and analyse their cultural practices. The research investigates the ways in which worship, as a cultural product, is used as a medium of social change and exchange and how its variability reflects socio-cultural identity. The cycle of production, distribution and reception of cultural works in the forms of societal structures, leadership styles, religious rituals, prayers and music are described with the purpose of making meaning. The role of technology in making it possible for the Lugbara/Madi to separate cultural works from their context of production for distribution and reception is also assessed. The result is a new mobility for their cultural goods and a transformation of their mode of cultural reproduction from repetition to one of replication. The research settles the point that Lugbara/Madi are in varying degrees using the modem technologies to provide unlimited copying of their cultural works to others and to copy from other cultural groups. The rural/urban interface provides them with this opportunity and they give it a social shape through the network of Lugbara community churches and cultural organizations that exercise a form of copyright for these cultural goods for wider use and circulation. The process began when the Lugbara/Madi began to associate socio-cultural reproduction with their socio-cultural progress. It consisted in the implicit and explicit reception of the translated scriptures, which contributed directly to the development and affirmation of local cultural forms that in turn contributed to the formation of local Christian identities. The interplay and partnership between Lugbara/Madi religious traditions, the received Christian traditions and the local experiences of the gospel, in conjunction with the global processes that are marketed through urbanization and information technology, have led to the construction of these new identities. In short, the rural/urban interface is generating autochthonous Christian practices that are beginning to render the old denominational identities - of Anglican and Roman Catholic - immaterial. The LugbaralMadi concept of ori'ba - 'people of God' for kinship, orijo - `house of God' for Church and orindi - `God present' for the Spirit generates new theological, ecclesiological and missiological insights that are stimulating.

This thesis is aimed at making a contextual interpretation of Luwum’s model of non-violent resistance and church-state relations in contemporary Uganda. The thesis reconstructs Archbishop Luwum’s life and explores the roots and the formative factors that shaped his thoughts and actions. It notes that the influence of the Acholi culture, early school life, the early Ugandan martyrs, Balokole theology, his theological studies, his ecclesiastical position, his parents and the writings and works of Martin Luther King Jr. shaped and refined his worldview. All of these factors provided grounding for his political and theological articulations of non-violent resistance and church-state relations. The thesis argues the principles of non-violent resistance are in harmony with the Christian understanding of shalom. Thus the church which upholds the principle of justice, love, truth and suffering will find non-violent resistance models an important tool for fighting injustices. With regard to injustice in the Ugandan context the thesis identifies and examined Amin’s ghosts such as the politics of dominance, corruption; a militaristic tradition and a culture of guns, religious conflicts and other problems which have continued to haunt the current Uganda. All of these can be confronted by the church using non-violence resistance model. The study argues that if this is going to be effective, the Anglican Church needs to embrace a pastoral hermeneutic based on non-violence resistance which can enable the church to be involved in social transformation without being co-opted by the state. In view of this, the study finds that through the principles of the non-violence resistance model the church can advocate for reconciliation and for the formation of a Truth and Reconciliation Commission (TRC) to facilitate healing, confessing the past atrocities, identifying of victims and model of non-violence. To make recommendations for possible reparation, and processing the application for amnesty and indemnity so as to prevent the future human rights violations. This will be the beginning of fostering reconciliation in Uganda and establishing justice using non-violent means.
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2008.

The study is about discipleship in Mark 10:35-52: a model for leadership development of clergy in the Church of Uganda (Anglican). In this thesis I engage with three contextual models that have impacted on the leadership development of clergy in the Church of Uganda (Anglican) namely: the Ganda model of kingship, the Church Missionary Society (CMS) model and the East African Revival (EAR). Kingship models reflect oppressive codes of patronage and authoritarianism which have influenced all sectors of the church leading to constant struggle for power. The East African Revival emerged as a resistance model against the two “banking models” of Christianity. The movement managed to decode the banking models through their values of simplicity manifested through hospitality, fellowship and Bible study. They overcame the racism and ethnic hostility that had been cultivated by the CMS missionaries and the Ganda. These three models are then brought into dialogue with the Jesus model of servant leadership to develop a model which is both Biblical and contextual. Social historical criticism coupled with the Freirian pedagogical approach is used to analyse and critique both the contextual models and the text of Mark 10:35-52. Oppressive codes such as hierarchy, honour and status, kyriarchy, and patronage have been identified in both the text and contextual models of leadership. These oppressive codes have been decoded using Jesus’ model of servanthood in which he embodied the oppressive codes as the New Human Being, resulting in equality for all irrespective of ones’ social status or gender. Jesus embodied the servant role which was meant for the slaves and the poor by laying down his life as a ransom for many. Jesus’ shameful death was a way of decoding the power of the cross where the slaves, insurrectionists, and servants were crucified. Since then the cross became a symbol of liberation where the slaves, insurrectionists and servants could find victory and justification. The cross brought equality between the oppressed and the oppressors. Women found favour before Jesus in the face of a kyriarchal culture where only a male figure counted. The poor, sick and blind and those considered outcasts in society found victory and liberation in Jesus. Appropriation of Jesus’ discipleship model of servanthood creates a place of dialogue, where the situation in the Church of Uganda (Anglican) can enter into an extended conversation with Jesus’ discipleship model. This thesis suggests that the contextual models of leadership development in the Church of Uganda (Anglican) in dialogue with the Jesus model of leadership can result in a contextual model of an egalitarian church where everybody, irrespective of gender, status and tribe, could enjoy the privilege of being a member of the family of God.
Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2012.

This study is designed to assess the causes and the effects of poverty and HIV/AIDS on women's spirituality. A case study of Mpererwe Township in Kampala, Uganda was chosen because this researcher has been staying in this township now for 7 years; and has seen most women experiencing difficulties in their daily lives. Poverty and HIV/AIDS among women of Mpererwe Township is a much-needed area of study because the majority of women's lives and their contribution to development have been hampered by economic, religious, political, social and cultural structures. However, all in all, the purpose of this social analysis was first, to identify the factors that render Mpererwe women to be vulnerable to ill situations that pave the way to poverty and HIV/AIDS conditions. Then thereafter, to suggest strategies that may transform the physical, political, religious, economic and social life of women in Mpererwe Township.
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2006.

This dissertation examines the early history of the East African Revival in the 1930s and 1940s with careful attention to the way in which Christian beliefs and practices were appropriated and shaped by African revivalists in colonial Uganda and Ruanda-Urundi. With the sympathetic support of the evangelical-minded missionaries of the Ruanda Mission, the African revivalists (widely known as Balokole, Luganda for “saved ones”) played an indispensable role in the expansion of the revitalization movement beyond geographic, social, and cultural boundaries. In addition, the African revivalists made significant contributions to the creation of a distinctive African Christian spirituality that precipitated moral and spiritual transformation of numerous individuals. This study shows how the Balokole Revival gained adherents and spread into nearby regions through the involvement of African evangelists, teachers, and hospital workers. The “Bible Team” of itinerant evangelists who served voluntarily in remote villages was key to the rapid expansion of the movement. To sustain the effects of their conversion experiences, the African revivalists employed creative practices such as public testimony and fellowship meetings. In schools, Balokole teachers spread new moral values by living out the virtues of the revivalist piety; in hospitals, converted workers led daily prayer meetings and engaged in personal evangelism. All these efforts built up a strong indigenous Christian community based on common experience, belief, and liturgy. This dissertation contributes to the existing scholarship of the Revival by tracing its social and theological roots in the Ruanda Mission, and by foregrounding the pivotal role of the African revivalists in the shaping of the unique spiritual character of the movement. Particular attention is given to the causes, nature, and effects of religious conversion in the colonial context. An important feature of this study is its integration of social scientific studies about religious conversion with insider perspectives in the form of interviews and personal narratives. As active agents in the multiethnic and multicultural movement, the African revivalists articulated through their words and changed lives what it meant to be “saved.”

In recent times, there are some indications which suggest an attempt to relegate the traditional or pre-Christian notion of Nyorjmo to the background in the face of recent Christian expansion within the Ga community. This may be observed basically in two forms. First is the attitude and thinking which attempt to separate Nyorjmo, who is considered a holy God, totally from the creation, considered unholy. This view suggests that Nyorjmo is holy and therefore his name cannot be attached to any aspect of the creation which is considered corrupted with sin and evil. In this regard, a distinction is thus made between Nyorjmo, the Supreme Being, and nyorjmo, rain. A new word nugbo,1 literally 'water stranger' or 'foreign water' has therefore emerged and is now being used for rain by some Ga. Secondly, there is the assumption, especially among some Ga Christians, that hitherto, the Ga did not know about God and that it was Christianity and the proclamation of the Christian message that introduced the knowledge of God into the Ga religious culture. These views are, however, contrary to the thoughts of the traditional Ga. The pre- Christian notion of Nyoymo is that of a Supreme Being, who is not far removed from creation but deeply involved in its daily activities. Thus one finds the name of Nyorjmo attached to some elements within the creation, as the configurations of Nyoymo2 indicate. Again, contrary to the views held by some Ga Christians, oral and early written sources indicate that the notion of Nyorjmo was well established within the Ga religious and social life before the coming of Christianity. However, one realises that with the influence of Christianity and Bible translation, the concept Nyorjmo has expanded and assumed a new meaning to become the Christian God of the Bible, 'the Father of our Lord and Saviour Jesus Christ.' 1 E. T. A. Abbey, Kedzi Afo Yordan (Gbele Ke Yarafeemo), (Accra: Bureau of Ghana Languages, 1968), p 37. 2 Johanness Zimmermann, A Grammatical Sketch of the Akra - or Ga -Language and some Specimen of it from the mouth of the Natives, (Stuttgert: J. F. Steinkopf, 1858), pp 243-244. See also M. E. Kropp Dakubu, 'Linguistic Pre-History and Historical Reconstruction: the Ga-Adangme Migrations' in Transaction of the Historical Society of Ghana, Vol. XIII (i), (Legon, June 1972), p 119. This research attempts to investigate the 'development' of Nyorjmo as a religious concept from its pre-Christian usage to the present. It looks at how Nyorjmo was recognised in the traditional religious life. This is done by analysing the general historical and religious backgrounds of the Ga people, focusing on key elements within the social, political, economic and religious settings. The work further assesses the impact of Christian influence on Ga culture, especially in the area of Bible translation, and also observes how the concept has gained a new meaning as a result of this engagement. The researcher concludes by exploring some of the implications raised in the work and attempts some suggestions on how Ga Christian theology may be developed to address these concerns.
Ye bei nee amli ni Kristojamo ebahe shi ni loolo le aabo moderj ni agbe Kristojamo ashwa ye Ga shikpoji ano le, tamo noni hie miihe akpa boni wonuo wiemo 'Nyonmo' le shishi wohaa ye wo blema shihile mli aloo dani Kristojamo le bashe bie. Enejeo kpofann ye gbei srotoi enyo ano. Klerjklen le, tamo noni ye wo nifeemoi ke wo susumoi amli le wokaa ake woten Nyonmo he nfoniri ko. Noji ake wonaa ake eye Kronkron ni nohewo le esda ni ake egbei bataa adeboo noko he kwraa ejaake nofeeno ni yoo je le mli le kpa ye he ni ehe ewo muji ke esha. Enehewo le mei komei taoo ni amegbla Nyonmo ni ji Tse Ofe le ke nyonmo ni neo le ten. Arjoo nyonmo ni neo le ake nugbo.1 Emli jalemo ji nu ni ebato gbo. Nugbo nee ji gbei ni nmenerjmene le Gamei komei ketseo nyonmo ni neo nee. No ni ji enyo le, Ga Kristofoi komei susuo ake Gamei lee Nyonmo ye blema bei le amli. Ene le eji sane ni naa wa ni yoo ahuntoo. Ye neke mei nee asusumo naa le, Kristojamo ke Nyonmo wiemo le gbee ke shwamo le ji noni ha Gamei na le ake Nyonmo ko ye, ye amejamo ke shihile mli. Shi moy neke susumo nee, jee Ga shikweebii asusumo ni. Eke noni amele ye Nyonmo he kpda gbee kwraa. Anokwale le ji ake beni Kristojamo ba ko Ga shikpon le no beebe le, Gamei le Nyonmo ake Ofe ni eta adeboo fee no, ni asan ejieo eheshi ye adeboo nibii komei ke Gamei anifeemo nii ke ame daa gbi shihile mli. Ene hewo je ni woyoseo ake Gamei ke Nyonmo gbei le ebata adeboo mli nibii komei ahe le.2 Asan jwerjmo nee ni kristofoi komei yoo ye Nyonmo he le jee ja keke ni ejda, shi moy ye Gamei awiemo ke woji ni anmlafee amli le, ejeo kpo fanrj ake Gamei le Nyonmo ye ame jamo ke jen shihile fee mli dani Kristojamo ba. 1 E. T. A. Abbey, Kedzi Afo Yordan (Gbele Ke Yarafeemo), (Accra: Bureau of Ghana Languages, 1968), p 37. 2 Johanness Zimmermann, A Grammatical Sketch of the Akra - or Ga -Language and some Specimen of it from the mouth of the Natives, (Stuttgert: J. F. Steinkopf, 1858), pp 243-244. See also M. E. Kropp Dakubu, 'Linguistic Pre-History and Historical Reconstruction: the Ga-Adangme Migrations' in Transaction of the Historical Society of Ghana, Vol. XIII (i), (Legon, June 1972), p 119. Shi ksle, woyoseo hu ake Kristojamo ke IJmals Kronkron shishitsoomo eye ebua ni else shishinumo ni Gamei yoo ye Nyonmo he le mli: agbene Gamsi naa Nyonmo ake Kristofoi aNyonmo, moni IJmale Kronkron yeo ehe odase ake eji wo Nuntso ke Yiwalaherelo Yesu Kristo Tse le. Oti ni yoo mi ninmaa nss mli ji ake magbls shi ni matao boni Gamei naa Nyonmo ye ame jamo ke ams shihils mli amshaa, ksjs blema, dani Kristojamo ba ks agbene tsakemoi srotoi ni eba ksje nakai bei le amli aahuu kebashi nmsns. Boni afee ni mi nine ashe oti nss he Is, mitao Gamsi ayino saji ks ams blema shihils amli, ni titri Is mikws ame jen shihils, mankuramo, nitsumoi, jarayeli ke jamoi fee aks meni abaanye akaseys nibii nee amli. Nokome hu ni mifee ye nikasemo nee mliji ake, mikws shishinumo hee ni Gamsi ena ye Nyonmo he, titri Is kstso IJmals Kronkron le shishitsoomo no, ks agbene boni Kristojamo hu etsake ams ashihils eha, ketso IJmale Kronkron Is kanemo no. Mimu shibgblsmo nee naa ke naawoo: gbe no ni abaatso ni Kristo he nilee baa shwere ye Gamsi aten. Eji mihemoksyeli aks nikasemo hee ni jso shigblsmo nee mli Is baa hsle Gamei ashi, titri le Kristofoi, koni ameyose ake nibii babaoo ye ame jen shihile ke blema saji amli ni baaye ebua ams bo ni afee ni ams nu Nyonmo shishi jogbann ni asan ams nys ameja le ye ame disrjtss ams shishinumo naa ksjetj shihils mli.
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermartzburg, 2006.