Department of Theology

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    Abstention from Holy Communion: The Case Study of the Church of Central Africa Presbyterian Blantyre Synod - Malawi
    (University of Fort Hare, 2004-01) Mercy, Chilapula
    This paper is a study on abstention of Christians, both men and women from the Holy Communion in the Church of Central Africa Presbyterian Blantyre Synod Malawi (CCAP). As a Presbyterian member of Blantyre Synod, Malawi, the researcher writes this paper as somebody who is concerned with this issue. It appears that on a communion Sunday, the church building would be filled up to capacity and other Christians would be sitting outside. During the celebration of the Lord's Supper, many Christians would walk out and only a few of the possible communicants are left to partake of the Lord's Supper. This paper would like to suggest that the problem is partly caused by the influences of culture.
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    An appraisal of the Methodist church’s role in poverty alleviation in the Alice region (TPT 700).
    (University of Fort Hare, 2016) Jibiliza, Xolisa Terrance
    “All religions emphasize the need to support charity, welfare and the disadvantaged. Obligatory giving is, thus, a manifestation of spirituality. This is why religious communities are capable, like no other sector of society, of mobilizing enormous resources for poverty alleviation and development initiative” (Maharaj & Chetty, 2007:82). Most African countries are faced with serious and worsening poverty (Wogaman, 1986:47), and one of greatest issues that demands our immediate attention within the church and society is poverty alleviation. Wogaman (1986:47) further argues that the increase in production has not served to bridge the great historic chasm between rich and poor. Hence, the church needs to direct its attention and its activity to poverty alleviation so that it becomes an advocate for the poor. Lawrence (2012:1) argued that we are created for fellowship with other people and also depend on God for our survival. Therefore, poverty touches all of God’s creatures and not simply those who experience it directly. Poverty prevents human beings from realizing their potential; it creates barriers of inequality between people, and bars people from experiencing the abundance of God’s creation. According to Lawrence (2012) and Nürnberger (1978), the church is the only place that gives people hope. Even though people may have a spiritual life, they may still be materially poor. The researcher opines that the church must care for those people that live in poverty, even if they are not church members (Ndungane, 2003: 20).
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    Christian Religious Education in Kenyan Secondary Schools: An Appraisal
    (University of Fort Hare, 2003-11) Kiraithe, J.K
    This research examines the attitudes and opinions regarding the study of Christian Religious Education in Kenyan Secondary Schools among the immediate stakeholders, that is, the students/learners, teachers and principals. This is chiefly because there has been a noticeable decline of interest in the study due to government's emphasis on science and technological oriented subjects that are needed in the job market. In the wake of this lackadaisical attitude, there have been many riots in secondary schools and general moral decadence. The research attempts to promote a reconceptualization of Christian religious education as a vital study area in the lives of students, pointing its transformative effect on an individual's worldview. It highlights the various stages.at which Christian Religious Education as a discipline was established and perpetuated in the Kenyan school curriculum. That is, the various education policies, and cites when the tum of events came about. It also examines the relationship between Christianity and sciences, and between Christianity and African traditional religion in a bid to show that they accommodate and indeed require each other. It points out the importance of re-evaluating the curriculum and to some extent the teaching approach to that which matches the contemporally challenges. It tries briefly to describe some learning/teaching environments outside Kenya in order to provide a grid for assessing the Kenyan situation/trend and makes recommendations on aspects that need attention so as to give the Christian religious education discipline the credit it deserves.
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    A practical theological approach to HIV/AIDS pandemic with particular reference to the Tinis Methodist church in the Nkonkobe Local Municipality of the Eastern Cape Province.
    (University of Fort Hare, 2015) Mpofu, Thembinkosi
    There are essential issues in the Tinis Methodist Church with regard to the HIV and AIDS pandemic. The issues which arise lead some of the congregants to live complicated lives. The migratory efforts contrived by the church are explored and the measures attempted revealed. The study outlines specific strategies put in place to combat the pandemic and to try and help the Tinis Methodist Church. The underpinning values of the efforts by the church programme are the values of Christian faith and the mission of healing service is taken from the mandate of the Methodist church in dealing with HIV and AIDS. The situation in Tinis Methodist Church indicates that there is still a lot be done in teaching both leaders and church members with regard to HIV and AIDS. There are different interests of involvements among Church members. Old people are still adhering to the old Church traditions, whilst the younger generation appears to be conforming to the standards set by the secular world. There is not much done in addressing practical situations which the church is having to face at present. The acceptance of Christian values is still a challenge. Tinis Methodist Church seems to be dominated by traditionalists. There is still a dire need of moral regeneration in congregants. The preliminary research shows evidence that there are gaps and obstacles to an HIV response in Tinis Methodist Church. According to the findings of the research, there are not enough positive responses to the suggested strategies concerning the management of the HIV and AIDS pandemic. The response is still on a minimum scale. To date adults and children are still dying of AIDS-related illnesses. A Practical theological approach is suggested as a solution, because it is an approach that appropriately reflects the needs of the Tinis Methodist Church. It also reflects on the presence and action of Christians through out the world, sometimes beyond the visible boundaries of the church. A practical theological approach is an approach of theology which functions as a meeting place between different theologies. It is a discipline that borders on a number of disciplines, in the field of anthropology, sociology and psychology. The leadership of Tinis Methodist Church in its positive response to HIV and AIDS recognised that if the pandemic were to be turned around, life skills and prevention programmes with young people in the mind, as well as a change of mind-set in the older people and the alleviation of poverty need to be the key activities. Some key activities adopted focus on prevention, advocacy, service for orphans and other vulnerable children and interfaith involvement.
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    The role of African theology and spirituality in bereavement among Xhosa children
    (University of Fort Hare, 2017) Diniso, Patrick Mncedisi
    Commenting on research background Mouton (2005:27) mentions critical aspects in this regard. The author concedes that “A first obvious source of ideas is your own experience and reflections about things around you.” The author further affirms that “People who are more aware of what is going on around them, who are more sensitive to their surroundings, are more likely to come up with interesting topics for research.” (2005:27). The researcher concurs with the author in this regard. This connects well with the researcher`s motivation for this study, as indicated in the following detailed section of the background to the study. The study has been motivated, first of all, by the researcher’s involvement in the church where he has interacted with both Sunday school children and the church youth in a Xhosa environment. The researcher has learned that there is no theological guidance and support for young children during bereavement. Many people are of the opinion that children do not grieve and are immune to suffering. Even though this is not in a theological context, the researcher is not immune to visions of September 11 (2001) in the United States of America. Some children saw their parent leaving for work, but that was the last time they saw them. One cannot but think of the shock and grief that overwhelmed those children. In our own context, HIV and AIDS and many other related diseases add to child grief, besides the impact of many road accidents. Many children are affected by these deaths, and grief becomes part of their lives. There are other two tragic incidents that the author wishes to share that cannot be overlooked. These are: the collapse of the so-called Church hostel building in Lagos which claimed the lives of eighty (80) South Africans, and the Marikana saga which claimed the lives of thirty-four (34) people and left seventy-eight (78) seriously wounded Alexander et al., (2012). There is no doubt that some of the people who died in these tragic incidents were parents. Once again, this challenges us to think about the impact of these incidents and the grief and pain that crippled bereaved young children. It has been the researcher’s observation for some time that the focus is always on the elderly when there is death in the family (in the Xhosa context and probably in other contexts as well). The only therapy that is given which includes children is always in the form of sermons and prayers. It must be noted that in most cases, these are conducted by lay preachers who are not even trained therapists, but they provide this assistance out of empathy. Whatever is often communicated during devotions is usually above the children’s level of understanding. The type of language used may not be clear and well understood by bereaved children. An example of this is that of expressions such as tutwini, akuhlanga lungehliyo, imela igobele esandleni, ibingu Thixo obenikile ikwanguye nothabathileyo, sisidla ubomi nje sikwasekufeni. There is no doubt these are good and meaningful expressions. However, these need to be explained to young children as priests continue to preach. These expressions mean: death is always in our midst, and we can never avoid it. God gives and takes life. However, these need to be explained to children as it is mostly assumed that children understand these expressions. The researcher believes that something should be done for bereaved children in this regard. Theological support and comfort is needed in the form of African Theology and Spirituality. The total number of the children involved in this study is seventy (70). These are the children who have been identified in the four congregations of the Free Church in Southern Africa. These congregations form the research context of this project, which is the religious community. Some of the reasons that warrant children to be taken care of during bereavement are highlighted by different scholars in the section below. Oaklander (1994b, 1997) in Blom (2006:151) concedes that “Children blame themselves for the trauma in their lives despite the amount of support they receive from their therapists or parents.” The author goes on to state that “Although the trauma that they are exposed to is not Worden (1996) cited in Jackson (2007:20) that “By age five, most children can understand that death is irreversible and universal…” A comment is also made that “In the absence of an explanation of the facts of death, children may fail to understand what death is and may fantasize about it in the absence of an explanation.” With regard to child self-blame during crises, Sweeney (2001:183) concurs and argues that “Self-blame is a common characteristic for children who have been traumatized.” The author further argues that “When children experience victimizing or traumatizing circumstances, their inherent egocentrism leads them to believe that they are to blame.” It is also conceded that “Young children simply tend to believe that the sun rises and sets because of them, so when trauma occurs, they instinctively think that they are the cause.” The author concludes by asserting that “It becomes crucial, therefore, that children believe that the traumatic event is not their fault.” According to the researcher, this would mean that during bereavement, children need to be taken care of in terms of therapy. This is where theological guidance comes in as a means of support for them. Xhosa children are not any exception to this phenomenon. The area of research for this study is Idutywa where the Free Church in Southern Africa has four congregations. These congregations form the Ngcingwane district, named after the village in which one of the congregations is situated. The congregations in question fall under the jurisdiction of the Northern Presbytery. The names of these congregations are mentioned under the sampling procedure section. This section discussed the research background of the study; the next section will offer literature survey on the subject.
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    The views of Pentecostal pastors in the Border regions of the Eastern Cape with regard to choices on termination of pregnancies: A practical theological study.
    (University of Fort Hare, 2015) Putu, Nomthandazo Mandisa
    The focus of this study is on the Choice on Termination of Pregnancy Act 1996 (Act No. 92 of 1996), which states the circumstances and the conditions under which pregnancy may be terminated, amongst others, upon request of a woman during the first twelve weeks of the gestation period of her pregnancy. The study is motivated by the researcher’s personal experiences with people and circumstances surrounding the termination of pregnancy. The researcher had an opportunity to raise, at God’s command, a new born baby due to failed termination of pregnancy while she was working as a professional nurse at the Bedford Gardens Private Hospital in the Gauteng Province. The allegations were that the woman attempted to terminate the pregnancy at 24 weeks of pregnancy, but the baby came out alive, and the woman threw the baby into the rubbish bin hoping the baby would die there. The baby was allegedly picked up from the rubbish bin and rushed to the Johannesburg General Hospital where it was discovered he was a gross pre-mature neonate, approximately 24 week gestational period. On examination, the baby was found to be HIV positive and had Cerebral Palsy. He was kept in the Neonatal Intensive Care Unit of this provincial hospital until he was able to breathe properly on his own. He was later transferred to the hospice for HIV/AIDS and abandoned babies situated in Rosettenville, South of Johannesburg in August 2000. That is where the researcher met the baby whilst she was offering voluntary services during her off days. Coincidentally, the day that the researcher started doing voluntary work at the hospice, is the same day that the baby was transferred in from the hospital. The researcher was so shocked and disgusted that the baby was so tiny and looked like a kitten, wrapped in swaddling blankets. She actually verbalized out of frustration that “the baby should have been left there to die on his own; people expect too much from God if they think this baby is going to make it.” Little did the researcher know that within a few months of bonding with the baby in the hospice, God would command her to “take this child, raise him and give him a new name.” The researcher was so shocked at this command that she refused bluntly to obey it; because at the time, the mere mention of the word HIV/AIDS was enough to scare one to death, including the stigma that it carried. The researcher’s colleagues were already questioning the move to offer voluntary services at the HIV/AIDS hospice instead of just an ordinary orphanage. However, after much wrestling with God, the researcher eventually obeyed, for she thought; God would not command her to take the baby from the hospice just for the researcher to bury the baby at her home. Somehow the researcher knew that God had something else in mind about this baby, a bigger and a better plan and purpose even though she did not know at the time what it was. That was enough motivation and enough courage for the researcher to adopt the baby in the midst of discouragement and harassment, despite being scared to do it. Moreover, the researcher also thought, if the baby could survive the surgery of termination of pregnancy and still survives the cold in the rubbish bin as a premature baby, he could survive anything. However, things got even worse when the whole family turned against the researcher, rejecting the baby in the strongest possible terms, even threatening to disown the researcher because the claims were that the baby was going to infect everyone in the family, especially their children. In addition, they also feared that everyone in the family was going to die of HIV/AIDS because of this baby. By that time, God had done an enormous amount of work in the researcher’s life. As a result, the researcher boldly told the family that “If this child represents God in her own life, she would rather stick with the baby and the family can disown her.” After eighteen months of intense suffering from family rejection and strife, the baby was miraculously healed from both HIV/AIDS and Cerebral Palsy without taking any medication. Interestingly, to everyone’s surprise and shock, including the researcher, the baby started walking and talking when he was eighteen months old. He is now a fourteen year old tall and healthy boy; a keyboard player, an athlete (a sprinter) and a soccer player, to God only be the glory. Everyone in the family loves him now, and his testimony has brought everyone in the family to the knowledge and acceptance of Jesus Christ as the Lord and Saviour.