Rozprawy doktorskie na temat „Social justice Religious aspects Chrisitianity”

South Africa is a land of extraordinary beauty, ecological diversity and abundance. However, the land that God has entrusted to us is crying for justice. During the years of struggle against apartheid several ecumenical documents addressed the issues of the day. The Letter to the People of South Africa (1968), the Kairos Document (1985), the Evangelical Witness in South Africa (1986), the Road to Damascus (1989) and the Rustenburg Declaration (1990) may be mentioned in this regard. In the same ecumenical and prophetic spirit, this document seeks to address the escalating destruction of our environment that results in immense suffering for people, for other living species and for our land as a whole. In responding to this challenge Christians in South Africa may recognise, acknowledge and learn from the many voices and contributions on environmental concerns coming from all over the world — from churches and ecumenical movements, from the Earth Charter movement, from other religious traditions and from environmental organisations. The World Summit on Sustainable Development (WSSD) - 26 August to 4 September 2002, Johannesburg - also challenges the churches in South Africa to respond to these concerns.
1st ed
Ecumenical Foundation of Southern Africa (EFSA)

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

Rabbi Stephen S. Wise presents an excellent subject for the study of Jewish social progressivism in Portland in the early years of the twentieth-century. While Wise demonstrated a commitment to social justice before, during, and after his Portland years, it is during his ministry at congregation Beth Israel that he developed a full-fledged social program that was unique and remarkable by reaching out not only within his congregation but more importantly, by engaging the Christian community of Portland in interfaith activities. In so doing, Wise broke off from the traditional role expected of rabbis by bringing social causes to the fore over traditional Jewish observances. This thesis examines the years and contributions of Stephen Wise in Portland between 1900 and 1906. An overall study of the Jewish community in Portland is presented along with a general description of the condition of how both German and Eastern European Jews through their settlement, business occupation, and pace of assimilation came to envision their integration into the American mainstream. In order to fully appreciate Wise's commitment to social progressivism in Portland, this study will look to detail how Liberal Judaism, Ethical Culture, and the Social Gospel movement provided Wise with the means to combine his rabbinate with public advocacy in the prophetic tradition. The thesis then focuses on Wise's social activities and struggles against child labor, gambling, and prostitution with a special interest on the Chinese Exclusion Acts that struck the small but active Chinese community of Portland.

This research study deals with educators' experiences and daily encounters within two diverse school settings. Educators from both schools are from diverse religious, racial and cultural backgrounds. The study focuses on issues of social groups based on religious affiliations and was guided by theories of oppression and social justice. The following questions were the focus of the study: 1. What have been the experiences of non-Christian educators in a predominantly Christian school around religion? 2. What caused these experiences to be constructed in a way they did? 3. To what extent have the experiences of non-Christians at the school been similar to earlier experiences in relationship to religion in their lives? 4. To what extent are the experiences of non-Christians evidence for describing their situation as one of 'religious oppression'? A qualitative approach was used. Semi-structured interviews were conducted at one school and questionnaires were completed at the second school, as the researcher was unable to interview educators because of time constraints. The results of the research indicated that educator experiences differed from one school to the next. Although it is not possible to make a judgement about religious oppression based on such limited contexts, there is significant evidence of social exclusion based on religion at the one school. At times these issues are caught up in racial and gender issues, or issues between non-Christian religions. However, at the second school educators experienced a high degree of inclusion. The research raises questions about the ways in which schools in South Africa are addressing the constitutional and policy requirements concerning the acceptance of religious diversity.
Thesis (M.Ed.) - University of KwaZulu-Natal, Durban, 2006.

This paper examines the following three concepts: development, shalom and sport. It is the findings of this paper that a holistic understanding of the Biblical concept of shalom, provides an appropriate, Christian premise for examining existing development initiatives and for informing intended development praxis. Furthermore the paper argues that sport is a morally neutral activity, which can have positive influences for society, and is a very effective tool that can be used to pursue a shalom-informed form of development. This is true, regardless of the fact that sport can often be corrupted with negative results. Finally, sport can aid the church in many ways. In particular, sport is a constructive tool for the church to use with regard to friendship-building, cross-cultural relations and church unity. Furthermore, since the church is a major player in the field of development, when the church uses sport to accomplish the above, development is enhanced. Also, the church can help be a moral voice to the areas of sport that are corrupt and it can support initiatives that provide preventative incentives to negative elements within society.
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.

This study is an attempt to contribute to the discussion on theology and land restitution. The researcher approaches it from a theological background and acknowledges the many contributions on this subject in other fields. Since this is a theological contribution, this research has the Bible as its point of departure. Black people are deeply rooted in the land. Land dispossession destroyed the God-ordained and created bond between black people and their black selves. Land dispossession also had a terrible economic impact upon black people. As result of land dispossession Bantustans were established. These black areas were economically disadvantaged and black people were forced to live in impoverished conditions. Land, which was a primary source of life for black people, was brutally taken away from them. Consequently, black people were forced to leave the Bantustans in search for employment in “white” South Africa. Because of this, they were made slaves and labourers in the country of their birth. The Bantustans were not considered to be part of South Africa; hence black people were aliens in their ancestral motherland. The black communal economic system was destroyed as a result of land dispossession. (The black communal economic system refers to an economic system where everyone works the land and thus benefits economically from the land.) The results of this are still seen in present-day South Africa. The majority of black people are still living at the margins of society because in the past, they were made subservient and dependent on white people to survive economically. Since apartheid was a system that was sustained on cheap black labour, this dependency on the white economy was systemic and generational. It is for this very reason that we see the very disproportionate face of the economy today. In an attempt to arrest the imbalance, the restoration of land to black people is inevitable. It is only then that black people will be liberated from being overly dependent on white people for their 3 survival. Land dispossession also had a terrible impact upon the identity and “blackness” of black people; black people internalised oppression as a result of the apartheid system, which was affirmed by the Dutch Reformed Church as a God-ordained system. This system officially paved the way and was used as the vehicle for land dispossession in South Africa; it destroyed black people and it is therefore not by chance that black people have become the greatest consumers. The identity of black people is deeply rooted in their ancestral motherland and land dispossession had a brutal impact upon the blackness of black people. Black people, as a result of land dispossession, started to doubt their humanness. Land dispossession also had a dreadful impact upon the relationships of black people with themselves and the relationships between white people and black people. These relationships were immorally and officially damaged by the apartheid system, which was deeply structural. Thus, when dealing with the land question in South Africa, the fact that it is deeply structural should be kept in mind. The church is entrusted with the task of reconciling the damaged relationships in a transformational manner. This can only be done when black people and white people engage and embrace each other on an equal basis. But black people and white people in South Africa cannot be on an equal basis as long as structural divisions which still advantage some and disadvantage others are not dealt with in a transformational manner. Therefore the need for land restitution in South Africa is necessary today because it does not only relate to the issues of faith and identity, but it is also economic. The consequences of the dispossession of land in the past are still evident in present-day South Africa. Land dispossession has had a terrible impact upon the faith of black people, whose faith is strongly linked to land (place). Faith and belonging are interrelated. The restoration of land to black people is necessary to reconcile black people with their faith and consequently with themselves.
Philosophy, Practical and Systematic Theology
D.Th. (Theological Ethics)

As a nation, there is need for Zimbabwe to deal with its past in order to liberate itself emotionally, socially and economically. Post-colonial Zimbabwe has seen an end to colonial rule but ironically, its over three decades into independence and Zimbabweans are not free. The country is drowning in neo-colonial home grown oppression. Although there is black rule in Zimbabwe, we are seeing emergent black elite who are a minority and the majority poor becoming poorer and poorer. Moreover, for a many years now, there have been many reported political violence cases in Zimbabwe. This study has highlighted that, there are many tragic and unfortunate circumstances of Zimbabwe’s historical experiences that need redressing. Previous studies have tried to generalise issues of justice and reconciliation in Zimbabwe probably because of political fears but this study has tried to unveil these issues. If ever authentic liberation, reconciliation and national healing are to be achieved, there must be an accountability of all criminals. Platforms must be provided for the purposes of telling the truth as what South Africans did through the Truth and Reconciliation Commission (TRCs). In many cases, psychological healing and closure is achieved if victims of political violence are given the platform to narrate their experiences without anyone judging them. A socio-economy-political approach was used in this study in seeing the contribution made by the Heads of Christian Denominations in Zimbabwe in addressing political issues bedevilling the Zimbabwean populace. The study argued from the model that the Church has to be an eye for the blind, a voice for the marginalised and the poor, a guide for the illiterate and a shield for the morally, socially and politically coerced. The Christian community should be in a position to advocate for justice and obedience just like what Amos and other eighth century prophets did in the Old Testament. This is a vital code of social ethics that deals with life and welfare of the world.
Philosophy, Practical and Systematic Theology
D. Th. (Systematic Theology)

Since September 11 2001 popular discourse on Islam has come to focus on issues of fanaticism and violence. Consequently the need to present examples of a ‘moderate’ or ‘liberal’ Islam has emerged and this thesis is a response to this imperative. It is clear that progressive Islamic thought and practice has been formed as a reaction to events, religious norms, liberalism and human rights discourses. It has been argued by Abdullahi An-Na’im (2006) that following the attacks there was a need for many Muslims to seek and craft an Islam that they believed was compatible with Western values of pluralism and human rights. This thesis will investigate the lived experiences of progressive Muslim communities and organisations in North America, by exploring how their identities are presented, how and why progressive Muslim communities are formed, how authority is exercised, and how gender activism is articulated. To date there is no sociological research that investigates the social implications of progressive Islamic thought, much less its implications for social justice and equality in Muslim societies and communities. Although there is considerable literature on progressive Islamic thought and theology (Esack 1997; Safi 2003a; Duderija 2011; Wadud 2006) not much is known about its social manifestations and the implications of these materials. This thesis will focus on two organisations: Muslims for Progressive Values and El-Tawhid Juma Circle. Fieldwork was conducted though twenty in-depth interviews and observations in the United States in 2013. The data collected for this research will be used to evaluate the broader concerns of social justice, human rights, and pluralism in these two progressive Muslim movements. An important feature of most progressive Islamic movements in North America is the focus on social equality and ultimately on gender parity. The varied forms of progressive Islam all endeavour to realise social justice and equality through a critical engagement with Islamic sources and an inquiry into dominant contemporary Islamic practices. This thesis will test the extent to which progressive Muslim practice can be described as an individualised form of Islam. In connection with this it also analyses progressive Muslim practice with reference to theories of individualisation, pluralism, cosmopolitanism and everyday religion.

This study sets out to contribute to the expansive development of Systematic Theology and Black Theology, particularly in the struggle for economic justice in the democratic South Africa. The liberation of black people in South Africa and across the globe is the substantive reason for Black Theologies‘ existence and expression. The study‘s reflections on economic justice and Black Theology as sites of the intellectual focus and analysis is central to understanding the conditions of existence for the majority of South Africa‘s citizens, as well as understanding whether the fullness of life based on dignity and freedom as articulated in biblical witness, particularly John 10:10 is manifest for black people in South Africa. The study also seeks to identify, describe, analyse and understand the emancipatory theories and praxis, which entail a plethora of efforts they undertake to liberate themselves. Understanding and engendering the nexus of social practice and theological insights in the articulation of Black Theology as a particular expression of systematic theology, and drawing attention to the ethical foundations undergirding Black Theology, are important in demonstrating Black Theology‘s role and task as a multi-disciplinary discipline which encompass and engender dialogue within and between theory and praxis, and theology and ethics. This study thus suggests that since the locus of Black Theology and spirituality is embedded in the life, (ecclesial and missional) work (koinonia) and preaching (kerygma) of black churches, they have the requisite responsibility to engage in the efforts (spiritual and theological) in the struggle to finding solutions to the triple crises of unemployment, inequality and poverty which ravage the quality and dignity of life of the majority black people in post-apartheid South Africa. This study therefore concludes by asserting that, there are a variety of viable options and criteria relevant for facilitating economic justice in South Africa. These strategies include transformational distribution of land to the majority of South Africans, the implementation of heterodox economic policies which engender market and social justice values in the distribution of economic goods to all citizens. It also entails prioritization of the social justice agenda in economic planning and economic practice. In theological language, economic justice must involve the restoration of the dignity and the wellbeing of the majority of South Africans, who remain poor, marginalised and disillusioned. It also entails promoting justice as a central principle in correcting the remnants of apartheid injustices, which limit transformational justice which enables and facilitates equality, freedom and economic justice for all South African citizens.
Philosophy, Practical & Systematic Theology
M. Th. (Systematic Theology)

The subject and the scope of this study are the challenges faced by Muslim women in contemporary societies as presented by the four prominent authors: Leila Ahmed, Elizabeth Fernea, Fatima Mernissi and Amina Wadud. The methodology applied to the literary analysis is the feminist-qualitative research approach in religious studies with specific reference to Islamic feminist studies. Many Muslim women scholars criticise the study of Third World women as objects of study-cases who are rarely heeded as serious scholars. Misconceptions about Islam and Muslim women are common in Western society. Previous studies have not dealt with the issue satisfactorily and failed to provide a holistic picture. The challenges faced by Muslim women have been interpreted against a Western feminist framework, thus causing more harm than good. The resultant predicament is the subject of this study in which Muslim women’s own attitudes and responses to their present circumstances and future prospects are explored. How and why Muslim women are challenged? How do they envisage the resolution of these challenges? The purpose of this study is to provide a framework that can give an adequate account of challenges as seen by Muslim women and to evaluate strategies that can provide suitable solutions to these challenges. Firstly, an objective Giele/Smock/Engineer framework was developed with reference to the most pressing challenges (articulated in well-documented definitions and descriptions) faced by Muslim women in contemporary societies. These key issues of women’s rights on political participation, education, work, family, and social participation were discussed and analysed in the light of this women-centred approach with specific reference to the writings of four prominent women authors: Leila Ahmed, Elizabeth Fernea, Fatima Mernissi and Amina Wadud. Each author has brought her own particular perspective and area of expertise into the discussion – sometimes arguing among with the other authors in a virtual ‘roundtable’ discussion; at times joining hands in mutual agreement. Finally, Muslim women’s struggle against injustice was subjected to critical scrutiny with particular attention to common strategies and solutions that the four authors have used and developed in the light of the modern debate. It is in the latter discussion that the study reached its ultimate goal by determining how the challenges have been met. Moreover, Islamic feminism was assessed to determine how it related to and coped with social change and how effective it has been in seeking to assert rights of and find justice for women through historical, anthropological, socio-political and hermeneutical approach.
Religious Studies
D. Th. (Religious Studies)

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

The study investigated Zimbabwean Christian and Muslim women who had experienced domestic violence with a view to finding out the extent to which these women used provisions of the Domestic Violence Act of 2006. The study was conducted in urban Masvingo and its surroundings. The methodology applied to the empirical investigation was qualitative and was informed by the phenomenological, feminist and pragmatic theoretical frameworks. Data was collected, by means of in-depth semi-structured interviews, from 30 participants, 22 Christian and 8 Muslim, who were selected using purposive sampling and snowball sampling techniques. In investigating the women’s experiences, some questions guided the study. These include: Where and to what extent does a select group of Christian and Muslim women who fall victim to domestic violence normally seek help? How do religious and cultural beliefs and practices influence the response to domestic violence by the abused as well as those to whom they report? To what extent do religious communities prevent selected victims of domestic violence from seeking legal assistance? Data was analysed by coding responses according to themes. The study revealed that the participants perceived domestic violence as having diverse causes and most of them saw their religion as crucial in addressing their plight. It emerged that a majority of the participants sought help from their religious communities as well as relatives and friends. Mixed responses emanated from these sources of help. The most common response, based largely on religious and cultural beliefs, was to encourage participants to avoid reporting to authorities. It also emerged that most of the participants were not willing to seek help from the police, courts or legal practitioners to seek redress because of the advice they received as well as their own internalised beliefs. Religious, social, and economic factors prevented most participants from appealing to provisions of the Domestic Violence Act.It was concluded that the Zimbabwean Domestic Violence Act had limited usefulness for participants because of religious, social and economic factors. It was recommended that if relevant stakeholders could jointly work together, domestic violence would be alleviated. Recommendations for further research were also made.
Religious Studies & Arabic
D. Litt. et Phil. (Religious Studies)

The main question of this research which focuses on the role of the Old Testament in the South African context is: If reread from an African liberationist perspective in the context of land redistribution and socio-economic justice in South Africa, could the Israelite Jubilee legislation in Leviticus 25:8-55 offer liberating and empowering possibilities for the poor in South Africa? Methodologically, both the historical-critical method and the African liberationist approach are employed in the present study. The exegesis of Leviticus 25:8-55 in which the historical-critical method is employed lays the foundation for the contextualisation of the issues arising from the exegesis. Furthermore, within the African liberationist framework, the South African context served as a lens to interpret Leviticus 25:8-55. Significantly, this study shows the misuse of power on the part of the rich élites to confiscate productive land from the poor Israelites in the pre-exilic setting. Not only were the rich élites elevated at the expense of the poor, the Levites were equally favoured economically in the Babylonian period. In post-exilic Yehud, of significance is the fact that the Jews were faced with the challenge of loss of land, indebtedness and poverty. The striking parallels between the contexts from which the text of Leviticus 25:8-55 emerged and the context of the modern reader of the Bible in South Africa are shown. It is revealed that African-South Africans who lost their productive land during the colonial and apartheid eras continue to experience indebtedness and poverty. At the same time, the political élites contribute to the present disproportionate benefits from land ownership and socio-economic injustice in the country. Like the context of Leviticus 25:8-55, in South Africa, the rich continue to be richer while many African-South Africans are trapped in the poverty cycle. In the end, it is argued that when re-read from an African liberationist perspective and in the context of the land redistribution and socio-economic justice discourse, Leviticus 25:8-55 can contribute positively to the redress of inequality and consequently to poverty alleviation in South Africa.
Philosophy, Practical & Systematic Theology
D. Litt. et Phil. (Biblical Studies (Old Testament))

Indiana University-Purdue University Indianapolis (IUPUI)
Undocumented immigration from Latin America is a heated and divisive topic in United States' politics. Politicians in Washington, D.C. are debating new legislation which would provide a pathway to citizenship for some 11 million undocumented immigrants. While several federal immigration reform bills were debated in the early 2000s, each one failed in either the House of Representatives or in the Senate. The Indianapolis Congregation Action Network (IndyCAN), a grassroots activist group in Indianapolis, is organizing the Latino community through faith and shared political goals. Undocumented Latino immigrants are utilizing IndyCAN as a method to influence progressive policy change. However, anti-immigrant groups challenge these efforts by attempting to define who can be considered an "American" and are attempting to block legislation due to their negative perceptions of Latinos. Debates about citizenship have racial discourses and reveal the embeddedness of race and ethnicity. Despite this, many Latino immigrants are forging their own identities in the United States and are engaging in a political system that refuses to grant them a legal status. Through an enactment of activism called la fe en acción [faith in action], these immigrants ground their political organizing with IndyCAN and attempt to appeal to the religious faith of politicians. I explore issues of race, political engagement, and religion in the lives of Indianapolis’ Latino community. In this case study, I demonstrate that IndyCAN is acting as a vehicle through which undocumented Latino immigrants are engaging in the political process. This political involvement occurs through religious strategies that seem apolitical yet are implicitly an enactment of activism. Ultimately, I reveal how undocumented Latino immigrants in Indianapolis are impacting the political process regardless of their legal status.

An African Perspective on Poverty Proverbs in the Book of Proverbs: An Analysis for Transformational Possibilities. This thesis contributes to the emerging global scholarly discussion on prioritising the practical relevance of biblical interpretation, particularly in Africa. Taking poverty as a case study, this thesis employs the notion of the popular social origin of proverbs to critically analyse the subject in the Book of Proverbs. A social anthropological approach, historical-critical methods, rhetorical criticism and contextual exegesis are used to analyse proverbs regarding the poor in the Book of Proverbs and African proverbial material. On one hand, the investigation reveals that many Western scholars take their cue from the `official' social context of the Book of Proverbs. However, the impact of an unconscious subjectivity owing to the Western secularising influence on their studies into poverty has posited a conservative status quo in the way the Book of Proverbs addresses it. On the other hand, an investigation of similar traditional African proverbial material on the poor reveals a holistic transformative possibility. Its life-centred dynamism is located in an integrative worldview that comprises mutual assistance, collective responsibility, family, community, social, political, religious and economic networks as one whole. Because cultural parallels exist between the society of ancient Israel and traditional African societies, the thesis argues the use of the African proverbial performance context in the interpretation of proverbs concerning the poor in the Book of Proverbs. The result of such cross-cultural application highlights the possible transformative social, economic, political and religious supportive networks essential to a viable and sustainable holistic development of society. Consequently, such a holistic approach to poverty may enable Bible readers to make meaning and empower the will of African Christians to rise practically to the challenge of poverty eradication in all spheres of their lives. A caution also to the universal church is to be found in the fact that the Book of Proverbs made an essential contribution to the transformation of the social, economic, political and religious life of Israel. Approaching the Book of Proverbs in terms of a popular context is a fact that can no longer be simply ignored.
Old Testament and Ancient Near Eastern Studies
D.Th.

This study focused on the ‘silence of the prophets’ in the post-apartheid era. It sought to understand why the prophets, who spoke out so vehemently against the injustices of apartheid, did not speak out against the injustices of the government after 1994 even when it became blatantly apparent that corruption was beginning to unfold on various levels, especially with the introduction of the so-called Arms Deal. Accordingly, the study singles out Drs Allan Boesak and Frank Chikane who were among the fiercest opponents of the apartheid regime before 1994. The study traced the impact of the ideological forces that influenced Boesak and Chikane’s ideological thinking from the early Slave Religion, Black Theology in the USA and Liberation Theology in Latin America. Black Theology and Black Consciousness first made their appearance in South Africa in the 1970s, with Boesak and Chikane, among others, as early advocates of these movements. In 1983, Boesak and Chikane took part in the launch of the United Democratic Front (UDF) in Mitchells Plain, Cape Town. This movement became the voice of the voiceless in an era when the members of the African National Congress (ANC) and Pan African Congress (PAC) had been sent into exile. It also signalled a more inclusive and reconciliatory shift in Boesak and Chikane’s Ideological thinking. Whereas Black Consciousness sought to exclude white people from participating in the struggle for liberation, the UDF united all under one banner without consideration for colour, race, religion or creed. After the advent of liberation in South Africa in 1994, it became increasingly obvious that corruption was infiltrating many levels of the new government. But the prophets were silent. Why were they silent? The study presents an analysis of the possible reasons for this silence based on interviews with Boesak and Chikane as role players and draws conclusions based on their writings both before and after 1994. Overall, the study concluded that they were silent because they had become part of the new political structures that had taken over power. To sum up, the study demonstrates the irony of prophetic oscillation and concludes that no prophet is a prophet for all times. Thus, as a new democracy unfolds in South Africa, the situation demands new prophets with a new message.
Philosophy, Practical and Systematic Theology
D. Phil. (Theology)