Dissertations / Theses on the topic 'Missions – Ghana'

Cette thèse est une étude de cas d'implantation du christianisme en Afrique au 19e siècle. L'étude porte sur une mission britannique en cote de l'or, mais concerne moins l'institution ecclésiastique elle-même que les processus ayant mené à des conversions au méthodisme, ainsi que leurs conséquences sur les sociétés africaines. On s'est attache tout particulièrement à la façon dont les stratégies missionnaires et les stratégies africaines se sont entremêlées, pour aboutir à l'enracinement du méthodisme au sud de l'actuel Ghana. Il s'agit essentiellement d'une thèse d'histoire sociale, dans la mesure ou l'accent est mis sur l'attitude des différents groupes sociaux et leurs réactions face à l'introduction d'une nouvelle religion
In this dissertation the planting of methodism in 19th century gold coast (actual southern Ghana) is taken as a casestudy of the planting of christianity in africa. The focus has been put on a british wesleyan mission but with a special interest in the dynamics of conversion and their consequences upon african societies - and not so much in the methodist church as an institution. Interactions of missionary strategies on the one hand and african strategies on the other hand have been particularly emphasised. This thesis is a work in social history in so far as its main aim was to distinguish and analyse the reactions of different social groups towards the introduction of a new form of religion

This volume describes written archival material relating to what is now southern Ghana (formerly the Gold Coast) in the Basel Mission holdings of Mission 21. It covers mainly the period 1828- 1914, but also includes some more recent material.

Christianity is currently coming to terms with the demographic shift of now being primarily a Southern church, and mission is emanating out of its new heartlands. In recent generations, it has not been uncommon to interpret international mission from places like Africa through the paradigmatic thinking of the modern missionary movement. However, missiologists have begun to take note of the ways of thinking in the majority world. Important to missiological conceptualisation of many in the majority world is the role of migration, and it offers perspectives into what may very well be an unfolding mission paradigm. As a mainline church with strong roots in Ghana, the Methodist Church Ghana gives insights into how a church in a worldwide communion both understands and navigates mission on the world stage. This thesis explores the conceptualisation of international mission in the Methodist Church Ghana. It ascertains the priority the Methodist Church Ghana places on international mission, and it gives identification to the ways in which international mission is conducted. As demonstrated in the semi-structured interviews, the Methodist Church Ghana has a favourable view of its international mission engagement and the direction with which its mission is headed to in the future. Based on the cultural values of communal responsibility, it employs a missional church ecclesiology as mission occurs collectively through the modality. As its members migrate to lands beyond Ghana with different Methodist narratives, it must negotiate seemingly paradoxical perspectives as it belongs to a larger world communion and lives out its evangelical ‘world parish’ theology. Through migration and the expressions of mission by and amongst its diaspora communities, differentiating models for interpreting diaspora mission can be identified in the Methodist Church Ghana.

This thesis focuses on investigating and identifying the factors leading to the migration of members from Historic Mission churches to Pentecostal/Charismatic churches (PCCs) with emphasis on the Presbyterian Church of Ghana (PCG) using Ga and Dangme-Tongus Presbyteries as case studies. The advent of the Pentecostal/Charismatic churches in Ghana since the early twentieth Century has led to a slow growth in membership of Historic Mission churches. Thus, this study involves quantitative and qualitative research approaches. Structured questionnaires were administered, and interviews conducted at selected districts in the two presbyteries with personal observation in order to unravel the phenomenon of migration in the Presbyterian Church of Ghana. The findings of the research acknowledged that migration of members from PCG to PCCs is a reality. This has over the years led to slow growth in membership, human resource mobilization and finances of PCG. There are “push” and “pull” factors in PCG and PCCs respectively which accounts for this phenomenon. The outcome of these findings requires that in order to develop individual gifts and ministries in the PCG, congregations should recognize, encourage and train members as disciples for the missional work of the Church. Thus, the lay will become the active components of the Church. PCG should give baptismal candidates the option to choose the type of baptism they prefer. This will resolve the issue of members migrating to Pentecostal/Charismatic churches to seek baptism by immersion. Furthermore, there is the need for youth services and youth pastors in all PCG congregations in order to bridge the existing generational gap. Ultimately, these will help curve a new image for the PCG as missional community in which members care and love one another, reaching out to the marginalised, the poor and the broken-hearted in the power of the Holy Spirit.
Thesis (PhD)--University of Pretoria, 2020.
Science of Religion and Missiology
PhD
Unrestricted

Objective: The study investigated the relationship between mission and development in the International Central Gospel Church (ICGC) in Ghana and applied sustainable approaches making impactful contributions reflective of mission and global development concepts. Necessitated by majority of Charismatic churches inability to prosecute sustainable, impactful national mission and development activities that improves people’s lives; except few Churches in four decades after their emergence since 1979, the study asked: What factors facilitated the emergence of Charismatic churches? What mission approach accounted for sustainable, impactful national mission? What accounted for sustainable development activities relative to SDGs, and participants’ human and socio-economic well-being? Population: The International Central Gospel Church (ICGC) was purposefully sampled from Charismatic churches in Ghana for the national character and scope of her mission and human development activities. The Clergy, members and non-members of (ICGC) associated with above mentioned programmes were sampled purposefully for interrogation. Method: The qualitative ‘case study’ research design was employed for in-depth information. Both primary and secondary data were employed. Primary data on “opinions and views” were collected through semi-structured in-depth interviews of key respondents, focused group discussants and participatory observation. Inductive data analysis was employed to analyze the data. Findings: Analysis of responses show the existence of relationship between mission and development in the Charismatic church in Ghana and applied sustainable approaches, reflecting mission and development concepts, making impactful national mission and human development contributions. It also established correlation between the mission and socio-economic challenges of the 1970s and 1980s in sub-Saharan Africa and the emergence of Charismatic churches in Ghana. Conclusion: Based on findings, I conclude that “God centered” and “members centered” approaches help ensure sustainable mission with national spread reflective of mission Dei, mission ecclesiae and Henry Venn’s indigenous Church concept. And that human development initiative combined with elimination of anti-sustainable issues, occasion sustainable development, reflective of SDGs Agenda 2030. Application: Findings will enable smaller and stagnant churches adopt above approaches to facilitate sustainable mission and development activities for growth and improvement of followers’ holistic human development and well-being.
Thesis (PhD)--University of Pretoria, 2020.
Science of Religion and Missiology
PhD
Unrestricted

This volume contains reports by six of the Leipzig students who took part in an excursion to southern Ghana in February-March 2002. In addition to reports based on stays in Abetifi, Amedzofe and Ho it includes an article on chiefs and development.
Dieser Band beinhaltet Berichte von sechs Leipziger Studenten, die an einer Exkursion nach Süd-Ghana (von Februar bis März 2002) teilgenommen haben. Zusätzlich zu den Berichten, die auf Aufenthalten in Abetifi, Amedzofe und Ho basieren, enthält der Band einen Artikel zu Chiefs und Entwicklung.

In analysing medical mission in Ghana this thesis argues for a new historical framework for twentieth-century international health which is not determined by the Cold War, the postwar growth of the international community or by imperial powers working in their former colonies. Instead, this thesis shows how the emergence and growth of national and international health in the Gold Coast (Ghana from 1957) between 1919 and 1983 was formed substantially through the local and global interests, funding and denominational cultures of medical mission.

Though it was political reasons that caused the First World War its consequences were felt not only in the political realm but in the religious also. The political intrigues and the acrimony that culminated in the war generated intense enmity between Britain and her allies on the one hand and Germany on the other. In the process the Basel Mission was forced out by Ghana by the British on suspicion that the Mission, which had strong German connection, had sympathies for Germany. It was his action taken by the British that necessitated the recruitment of another missionary body to oversee the work that had been done by the Basel Mission and the choice fell on the United Free Church of Scotland which was represented by Ghana by what came to be known as the Scottish Mission. The appearance of the United Free Church of Scotland on the religious scene of Ghana therefore is a classic example of how international politics and war affected and shaped world missionary outreach programme in the early 20^th century. The United Free Church accepted the challenge in spite of extreme financial and logistical problems faced by the church at this time because it felt that the opportunity to come to Ghana was created by Providence. From 1917 till 1950, when the church became fully autonomous, therefore, the United Free Church and its subsidiary body the Scottish Mission worked to preserve the gains of the Basel Mission and developed new structures and institutions to extend the influence of the Presbyterian Church of Ghana and to make it an indigenous church. Though the Basel Mission was allowed to return to Ghana at the end of 1925, it was the Scottish Mission that continued to set the agenda for the church. Unlike the work of the United Free Church of Scotland in Jamaica, Calabar or Malawi, the work in Ghana was not originally planned within the scope of its world evangelistic outreach. It was accidental and this had some influence on the Scottish Mission's approach to their work in Ghana.

This volume discusses the history of funerals, a 'total social phenomenon' in southern Ghana. Today, as in the past, festivals are organised, usually involving music, dance and the consumption of alcohol. This study discusses variations over time and between different regions, dealing systematically with the preparation of the corpse, places of burial, modes of commemoration, the high costs involved and the influence of Christian missions.
Dieser Band betrachtet die Geschichte von Beerdigungen, ein 'total social phenomenon' im südlichen Ghana. Heute, wie auch in der Vergangenheit, werden Feste organisiert, die normalerweise Musik, Tanz und den Konsum von Alkohol involvieren. Diese Studie betrachtet Variationen über die Zeit hinweg und zwischen verschiedenen Regionen, während sie sich systematisch mit der Vorbereitung der Leiche, den Orten der Beerdigung, den Arten der Gedenkfeiern, den hohen Kosten und dem Einfluss der christlichen Missionen beschäftigt.

This volume describes the influences that shaped music in southern Ghana before 1966. It is divided into three chapters, covering the periods up to the mid-19th century, from then until the 1930s and from then until the first decade of Independence. Topics covered include music in oral societies, the influence of Kru mariners, Christian missions and urbanisation, the recording industry and the role of nationalism.
Dieser Band beschreibt die Einflüsse, die die Musik im südlichen Ghana vor 1966 formten. Er setzt sich aus drei Teilen zusammen, wobei die Zeiträume bis zur Mitte des 19. Jahrhundert, von dort bis zu den 1930er Jahren und schließlich bis zur Unabhängigkeit beleuchtet werden. Die bearbeiteten Themen beinhalten Musik in oralen Gesellschaften, den Einfluss der ''Kru-Matrosen'', christliche Missionen und Verstädterung, sowie die Aufnahme-Industrie und die Rolle des Nationalismus.

After participants had been told of the processes of Bible translation during a prayer partners meeting of Ghana Institute of Linguistics, Literacy and Bible Translation (GILLBT), one of them asked, "After the people have been given the Scriptures, what happens?" This study has been an attempt to supply answers to such questions. It attempts to ascertain the impact that the Bible translation strategy (BTS) of GILLBT has had on the Dega people of Ghana, especially their socio-cultural and spiritual lives. The study uses Darrell Whiteman's conceptual framework of Integral Human Development to analyse how the Bible translation strategy has contributed to their human development. The BTS comprises linguistic and anthropological research, Bible translation, literacy and development and Scripture-In-Use. The dissertation traces the historical origins and the rich but distinctive cultural beliefs and practices of the Dega. The results have shown that rete WJ bi ka, tete WJ bi kyere, "the past has a lot to say and teach us". The emergence of the Church and the BTS in the Dega Hare (Degaland) has also been outlined. One fact that runs through all the stories is the conspicuous role that the laity played in bringing the Church to Dega Hare. The Church came as early as in the 1930s, mostly from the south of the country. However, the situation is changing and from the 1990s Dega initiated churches are emerging. The BTS has been in Dega Hare since 1981 and some of the fruits have been the Deg New Testament, an ongoing Old Testament translation, a literacy program that has made over three thousand Dega literate in Deg, a Scripture use promotion program called Scripture-In-Use and an indigenous organisation, Deg Language Project. The dissertation analyses the socio-cultural and spiritual impact that the BTS has had on Dega in chapters four and five. It uses human interest stories and testimonies to depict the impact on the lives of individuals and communities. The dissertation ends with a summary of the findings and some recommendations for the future.
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2004

Text in German
This dissertation describes and interprets the history of Presbyterian Youth Ministry from the beginning up to today. The Presbyterian Church of Ghana originated from the work of the Basel Mission, Switzerland and the United Free Church of Scotland. The emphasis on education, laid by the Basel Mission has had a major impact for the Church and especially for Youth Ministry. This emphasis was seen through the building of Schools, Training Institutions and through practical training of young people. Andrew Atkinson, a Scottish accountant at the then Gold Coast, laid the foundation for youth work within the Church. Very soon this ministry developed throughout the country. With the formation of a Youth Constitution as the basis for youth work, a good framework was established that still guides the Youth today. Today, Youth work has been broadened. Through different projects it is envisaged to give answers to the manifold problems of young people in a fast changing African society. Social projects, HIV/AIDS work, but at first the training of young people is a major part of youth work today. Conferences are held on different levels, training materials have been developed and youth workers have been trained to take up future responsibilities as leaders. One emphasis has remained and has its roots in the Basel Mission history: a Bible based youth ministry that equips young people to follow Christ as disciples in their day-to-day lives. Within this success story there has of course also been some failure and weakness. Both, success and struggle is evident within this dissertation.
Missiology
M. Th (Missiology)

Text in German
This doctoral thesis deals with the changes the youth grapple with in Southern Ghana today. These changes permeate all fabrics of society, from the traditional society with its values to the modern society that is undergoing radical social changes. The First Part presents to the reader the traditional Akan Society. It points out how it has assisted young people to get into the world of the adult. It gives an insight into the traditional religions, the rites and practices associated with them and their relation to young people. The Second Part deals with the History of the Presbyterian Youth Work from its inception to the present day. The Presbyterian Church of Ghana was set up in the early 20th Century from the toils of the Basel Mission and the United Free Church of Scotland. This new Christian way of life brought a clash between two world views: the traditional African Religion (ATR) and the Christian Religion that brought about, so to say, farreaching consequences to the culture and the development of the country. Part three focuses attention on the present changes in the Ghanaian Society. It shows the effects of migration and the economic conditions on the Ghanaian Society at the turn of the 21st Century especially for young people. Part four sums up the findings and discusses them on the basis of two leading concepts: Contextualization and Identity. I evaluated a contextualization project of a church parish in southern Ghana. Here are, in my opinion, the first signs that could show the way into the future, i.e. a way of preaching the Gospel within the context of the traditional mindset of the local people by taking into account the Ghanaian Culture and with due regard to the feelings of the youth.
Christian Spirituality, Church History and Missiology
D. Th. (Missiology)

This dissertation examines the church planting strategies and methods that were used by the Ghana Baptist Convention and the Ghana Baptist Mission between 1960 and 2000. The goal is to come up with strategies and methods that will help the convention to plant healthy and indigenous churches. Chapter 1 introduces the strategies and methods that the Ghana Baptist convention and mission have used in the attempt to plant healthy indigenous churches. The chapter discusses the level of evangelization of Ghana as outlined in the GEC 1993 Survey and touches on such issues as nominalism the 14000 unevangelized villages and towns and also the 3.2 million unevangelized northern people and other aliens in southern Ghana. Chapter 2 describes Ghana. The chapter describes the geography of Ghana and covers the history, culture, socio-political, and economic environment as well as the religious situation in Ghana. Chapter 3 discusses the history of the Baptist work in Ghana. It begins with history of Christianity in Ghana. The second and the main part of the chapter covers the history of the Ghana Baptist Mission and the Ghana Baptist convention from 1947 to the present day. Chapter 4 examines the strategies and methods that the convention and the mission have used to plant churches. It ties down the strategies and methods to various time periods that they were used. The chapter begins with the strategies and methods of church planting that have been used by evangelicals as basis of comparison. The fifth chapter evaluates and critiques the strategies and methods of church planting that the convention and the mission have used. The chapter, first of all, outlines the criteria for analyzing healthy indigenous church planting strategies and methods. The chapter then analyzes the strategies and methods of church planting that have been used by other denominations and organizations including the PCG, the Methodist Church of Ghana, the Church of Pentecost, the Deeper Life Ministry and the Miracle Life Church and COF. The last and major part of the chapter critiques the strategies and methods of church planting that the Ghana Baptist convention and mission have used. Chapter 6 covers recommendations to the Ghana Baptist convention based on the study and the conclusion. The chapter also covers suggestions for further research on issues church planting issues that were not addressed by this dissertation. It ends with the challenges that writer poses to the convention as it strives to plant healthy indigenous churches.

Jesus Christ instructed His disciples before His death to limit the preaching of the gospel to the ‘lost sheep of the house of Israel’ (Matt 10:6). After His resurrection, however, He broadened the scope of proselytizing to all: “Make disciples of all nations” (Matt 28:18-20). This meant that the gospel should be preached everywhere and to all peoples. This mandate has come to be known by Christians as the Great Commission. Since the 1970s a new wave of churches, commonly referred to as the charismatic churches, have come to be firmly established on the religious landscape of Ghana, West Africa. One of the most prominent is the Lighthouse Chapel International (LCI). Headquartered in Accra, the LCI is a large worldwide denomination that aggressively employs the agency of church planting in its attempt to facilitate the fulfilment of the Great Commission. This study enquires into the church planting activities of the Lighthouse Chapel International with the aim of documenting the processes, principles and strategies underlying the denomination’s mission. It is hoped that this empirical analysis of the LCI will benefit newer struggling churches, particularly those within the charismatic tradition,in their efforts to spread the gospel of Christ, while providing a new self-understanding that will carry the LCIitself into the future. The study employs a qualitative methodology through the review of some relevant literature, interviews with key informants (LCI ministers, non-LCI charismatic leaders, andnon-LCI leaders conversant with the LCI church planting model), together with collated views from focus group discussions and the results of a qualitative questionnaire. The literature review on the LCI relies primarily on the sermons and writings of Heward-Mills, the founder of the denomination, which have informed the strategies and other processes in the church’s missionary work and advancement. The study reveals that, overall, the LCI’s mission strategies, including the focused emphasis on church planting, lay ministry, administrative support systems, and use of permanent church halls, have combined to create a productive and robust church planting model in Ghana. The study concludes that the fulfilment of the Great Commission must be the main preoccupation of the charismatic churches in Ghana, and that the foremost strategy for achieving this is church planting. The study recommends the development of a wellthought-out biblical and theologically based mission strategy. Church planting will be enhanced by more effective use of lay people, appropriate attention to a doctrine of loyalty, efficient administrative support systems and the building of permanent church halls. Each network of churches ought also to appoint a missions department with a named director to ensure that the missional aspect of the work of the Christian church in Ghanaremains central in its planning and activities.
MA (Missiology), North-West University, Potchefstroom Campus in co-operation with Greenwich School of Theology, UK, 2014

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.