http://hdl.handle.net/10500/4090 2013-05-22T13:03:05Z 2013-05-22T13:03:05Z Bentley, Wessel http://hdl.handle.net/10500/8583 2013-02-02T22:00:17Z 2012-11-01T00:00:00Z

Is love enough? Towards a Theological ethic of nonviolence in South Africa Bentley, Wessel The great majority of the South African population profess to belong to the Christian faith and, as everybody knows, Christianity has as its basis the teaching of love of God and of one’s neighbour. Yet, it is in this context that we find a community victimised by violent crime, and in response to these acts of violence, is growing in its vigilante sentiment. Indeed, South Africans seem to have a reputation for crime, xenophobia and public protests that often translate into acts of violence. This paper explores the Christian teaching of love and asks whether this can translate into an ethic of nonviolence within the South African context. It does so with reference to the pacifism of Stanley Hauerwas and John H. Yoder.

2012-11-01T00:00:00Z Landman, Christina http://hdl.handle.net/10500/8126 2012-12-01T22:00:27Z 2012-12-01T00:00:00Z

Lindiwe Myeza: unfreezing the walking voice Landman, Christina Lindiwe Myeza walks with stories. These include stories about working hand in hand with the great Afrikaner anti-apartheid activist Beyers Naudé and caring spiritually and practically for the youth after the Sharpeville massacre of 1960. The most powerful stories relate to the literacy training Myeza conducted to teach the illiterate to read and write and understand their own human dignity. These stories are told here through the changing lenses and shifting identities that are common to oral history. Therefore, this raises the question of how, methodologically, these “walking voices can be frozen into a story that deals respectfully with the interviewee and her past. Three methodological approaches are employed, which are mutually inclusive. Firstly, ownership of the story is given to the interviewee on the grounds of the indigenous knowledge she presents in her stories and in terms of the vulnerability she displays in revealing her life story. Secondly, contextual and cultural bridging is achieved by being sensitive to the social location of both the interviewer and the interviewee. Finally, the story is moved towards the healing of society. Peer reviewed

2012-12-01T00:00:00Z Neele, Adriaan C http://hdl.handle.net/10500/8125 2012-12-01T22:00:25Z 2012-12-01T00:00:00Z

Jonathan Edwards (1703-1758) and the Nature of Theology Neele, Adriaan C This article proposes that Jonathan Edwards’ inquiry into the nature of theology continues the tradition of Protestant scholasticism, and appropriated medieval and early Protestant models of the systems of theology within the theological context of eighteenth-century New England. In fact, Edwards’s use of post-Reformation reformed scholasticism was a mediating source of medieval theology of Franciscan and Scotist origin. E Brooks Holifield in Theology in America (2003) has the following to say: Edwards drew the common distinction between the two kinds of theological knowledge, the first speculative … and the second practical … The aim of [Edwards’s] theology was to nurture a “sense” of divine things that took one deeper into their nature than the speculative understanding alone could penetrate and to “guide” and influence us in our practice (Holifield 2003:102). Peer reviewed

2012-12-01T00:00:00Z Mbaya, Henry http://hdl.handle.net/10500/8124 2012-12-01T22:00:25Z 2012-12-01T00:00:00Z

"Ungusobaba" (you are our father): the life of an Anglican bishop, Lawrence Bekisisa Zulu (1937-2013+) Mbaya, Henry This study seeks to document the role that Lawrence Bekisisa Zulu played in the Anglican Church in South Africa (ACSA), particularly in the dioceses of Zululand and Swaziland, as a bishop. It records the life story of Zulu as a leader whose gifts as a pastor, teacher and priest enriched the lives of many clergy and lay people. That Zulu was entrusted with leadership positions in three dioceses, also suggests the strength of his moral authority and spirituality. The study demonstrates how the context of colonialism and apartheid shaped Zulu’s approach to the issues of poverty and human dignity. Zulu’s contribution is evident especially in the manner in which he as a community leader tried to enhance social development by fostering the spirit of self-reliance through his pastoral ministry, consequently striving to assert the dignity of humanity. Peer reviewed

2012-12-01T00:00:00Z