Dissertations / Theses on the topic 'Christian sociology Theological anthropology'
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Branaman, Barry L. "The egalitarian use of the Trinity as a model for gender relations." Theological Research Exchange Network (TREN), 2009. http://www.tren.com/search.cfm?p002-0859.
Full textWooley, Matthew D. "How new is the Christian? a closer look at Paul's description of the tension in the Christian life /." Online full text .pdf document, available to Fuller patrons only, 2003.
Find full textToews, Brian G. "Man's subjugation of the earth in Genesis 1:28." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
Full textNnadozie, Edmund. "Catholic Church, Nigerian face toward a Nigerian Christian anthropology /." Chicago, IL : Catholic Theological Union at Chicago, 2008. http://dx.doi.org/10.2986/tren.033-0831.
Full textBrowne, Herman Beseah. "Theological anthropology a dialectic study of the African and liberation traditions /." London : Avon Books, 1996. http://catalog.hathitrust.org/api/volumes/oclc/39299396.html.
Full textIm, Seung-An. "Human nature and destiny according to Gregory of Nyssa." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
Full textBellamy, John Stephen. "How can a Christian theological anthropology aid ethical decision-making about human genetic interventions?" Thesis, University of Liverpool, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.432979.
Full textLawrence, Joy-Elizabeth Fledderjohann. ""Flesh that needs to be loved" a Christian dialogue with Toni Morrison's Beloved and Paradise /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
Full textHuang, I.-Cheng. "The Christian holistic equipment in the redemption of Jesus Christ our Lord." Theological Research Exchange Network (TREN), 2000. http://www.tren.com.
Full textKellemen, Robert W. "Hebrew anthropological terms as a foundation for a Biblical counseling model of man." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
Full textLawson, John A. "An exploration of the interrelationship between pneumatology, theological anthropology and adult education theory in Christian learning." Thesis, University of Nottingham, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.431988.
Full textSILVA, LUIS MAURICIO TELLES DA. "ANTHROPOLOGY AND SOTERIOLOGY: CHRISTIAN CONCEPTION OF THE HUMAN PERSON IN THE THEOLOGICAL WORKS OF JUAN ALFARO." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2006. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=9739@1.
Full textO discurso teológico assume relevância e autenticidade na medida em que expressa a tarefa antropológica: é na realidade humana que Deus se revela, e sua autocomunicação acontece em Jesus Cristo. N´Ele, a realidade humana encontra sentido e salvação. Refletimos sobre a antropologia teológica de Juan Alfaro, redescobrindo elementos de sua sistemática que nos permitam compreender a concepção cristã de pessoa humana. Os pressupostos antropológicos de sua teologia - o mundo, as relações interpessoais, a história e a morte - ajudam a explicitar a pergunta pela própria pessoa humana como pergunta por Deus. Essa interpelação nasce na abertura e na esperança que todo homem traz em si para encontrar o sentido Absoluto. Em Cristo, realiza-se a plenitude da Graça, Pessoa do Verbo de Deus, em sua Encarnação, chave hermenêutica do mistério salvífico: a realidade humana é inserida na relação de amor trinitário que personaliza e cristifica o homem e sua existência. Na relação filial de Cristo com o Pai, todos são personalizados para uma nova relação de filial fraternidade que manifesta o sentido da pessoa humana, visível na solidariedade salvífica: personalizados em Cristo para cristificar o mundo e a história.
The theological discourse gains relevance and authenticity as it expresses the anthropological task: it is in the human reality that God reveals Himself, and his selfcomunication happens in Jesus Christ. In Him, human reality finds sense and salvation. We reflect upon the theological anthropology of Juan Alfaro, re-discovering elements of his systematics wich helps us understand the christian conception of human person. The anthropological presumptions of his theology - the world, interpersonal relations, history and death - help explain the question made by the human person themselves as a question made by God. That interpellation comes from the openness and hope that every man carries within to find the Absolute sense. In Christ the fulfillment of grace is achieved Person of the Verb of God, in his incarnation,the hermeneutic key of the saving mistery: human reality is inserted in the relation of trinitary love which personalises and christifies man and his existence. In the filial relation between Christ and the Father, every one is personalized to a new relation of filial fraternity that manifests the sense of the human person, visible in saving solidarity: personalized in Christ to christify the world and history.
Swafford, Jasen A. "A theological understanding of difference and its implications for the Christian." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.
Full textWhitehead, Andrew L., Samuel L. Perry, and Joseph O. Baker. "Make America Christian Again: Christian Nationalism and Voting for Donald Trump in the 2016 Presidential Election." Digital Commons @ East Tennessee State University, 2018. https://dc.etsu.edu/etsu-works/2597.
Full textScharper, Stephen B. "The Role of the Human in Christian Ecological Literature." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ37021.pdf.
Full textHoffner, David Thomas. "The knowledge of God and self in Calvin's Institutes of the Christian religion." Vancouver, B.C., Canada : Regent College, 2006. http://dx.doi.org/10.2986/tren.048-0344.
Full textBorro, Barbosa Cristiano Guilherme. "Speaking Rightly about Christian Hope and the Resurrection of the Body: Popular Religiosity, the Evolution of Church Teachings on the Soul and the Limits of Eschatological Assertions." Thesis, Boston College, 2019. http://hdl.handle.net/2345/bc-ir:108567.
Full textThesis advisor: Margaret E. Guider
Catholic faith affirms human nature as an intrinsic fundamental unity between body and soul. Nonetheless, because the soul is immortal, Catholic teaching asserts that the soul survives even when it is separated from the body between death and resurrection. This belief in the survival of the separate soul can lead to a misguided understanding of the afterlife. It also has potentially detrimental consequences for the people of God in the present life. If the afterlife is conceived as a pure spiritual reality disconnected from the material world, the faith-filled practices of popular religiosity can lose their embodied character and be reduced to nothing more than pious spiritual devotions that are totally disengaged from the responsibilities and realities of Christian life. Guided by these concerns, this inquiry reflects on the manner in which Church teaching on the human soul is communicated through rites and rituals for the dead, especially in the selection and interpretation of biblical texts and in the choice of liturgical prayers. This study also reviews the historical evolution of Church teaching on the soul as well as the foundations that have contributed to Catholic understandings of theological anthropology and eschatology. Particular attention is given to Thomas Aquinas’s understanding of human nature and the human soul as the substantial form of the body. Further attention is given to the inherent difficulties encountered with regard to the notion of the separated soul after death. Challenged by questions raised in accord with theological reasoning, the separation of body and soul also is contested by contemporary scientific data suggesting that the brain has a central role in the generation of human intellectual functions. As Catholic theology has traditionally attributed these functions to the soul, it becomes evident that theology must be in dialogue with science if Church teaching is to give a more reasonable account of human nature. The problem of the separated soul is further examined in the light of the post-Vatican II theological debate on the notion of intermediate state. Two distinct views on this subject are presented in the works of Karl Rahner and Joseph Ratzinger. While Rahner considers the intermediate state as an intellectual framework for thinking about the afterlife and not a matter of binding faith, Ratzinger considers the intermediate state as an important belief connected to the doctrine of the immortality and the survival of the soul after death. This study argues that Rahner’s view is more appropriate as it leaves the question of the intermediate state open to theological debate while also affirming the symbolic dimension of eschatological language. In conclusion, this dissertation proposes Rahner’s hermeneutical principles for the interpretation of the Church’s eschatological assertions as a means to preserve foundational Catholic beliefs while respecting their metaphorical nature. It also proposes that all eschatological assertions of the Church only can be rightly understood and interpreted in light of the resurrection of the body, the central Christian hope and symbol of the permanent and fundamental body-soul unity of human nature
Thesis (STD) — Boston College, 2019
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
Whitehead, Andrew, Samuel Perry, and Joseph O. Baker. "Make America Christian Again: Christian Nationalism and Voting for Donald Trump in the 2016 Presidential Election." Digital Commons @ East Tennessee State University, 2018. https://dc.etsu.edu/etsu-works/5385.
Full textNyquist, Timothy D. "A biblical survey of the constitution of man with application to biblical counseling." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
Full textJohnson, Robert James. "The theology of sin in the writings of John Owen." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
Full textRobbins, Anna Maureen. "The moulding of justice, a theological analysis of the Christian anthropology of Reinhold Niebuhr and its relevance for social ethics." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/mq22036.pdf.
Full textBaker, Joseph O., Samuel L. Perry, and Andrew L. Whitehead. "Crusading for Moral Authority: Christian Nationalism and Opposition to Science." Digital Commons @ East Tennessee State University, 2020. https://doi.org/10.1111/socf.12619.
Full textBaker, R. Drew. "The renewal concepts of Colossians 3:10." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
Full textBaker, Joseph O. "Christian Sectarianism, Fundamentalism, and Extremism." Digital Commons @ East Tennessee State University, 2017. https://dc.etsu.edu/etsu-works/446.
Full textSalzmann, Andrew Benjamin. "The Holy Spirit and the Life of the Christian According to Hugh of St. Victor: Dator et Donum, Cordis Omne Bonum." Thesis, Boston College, 2015. http://hdl.handle.net/2345/bc-ir:104168.
Full textHugh of St. Victor impresses even the cursory reader of his great De Sacramentis Christianae Fidei with his tendency to "think in threes." Why does he do this? Is it significant? At the same time, common scholarly judgment holds that Latin theology, in focusing on the person and work of Christ, fails to give an adequate account of the Holy Spirit's role in Christian life. This accusation appears true of Hugh, whose relatively sparse references to the Spirit in, for example, the De Sacramentis are easily catalogued. After a brief introductory chapter, the second chapter of this dissertation exacerbates the problem of Hugh's relative silence about the Holy Spirit by exploring the Trinitarian resonance of his threefold thought: When one demonstrates that the terms of which many of these traids are composed either reproduce the Trinitarian relations or can be "appropriated" to Trinitarian persons, Hugh is recognized not simply as an impressively "triadic" thinker, but a resolutely "Trinitarian" one. How can so Trinitarian a thinker have such an underdeveloped pneumatology? Chapter two proceeds to discuss Hugh's use of the doctrine of appropriations, acquainting the reader with the way Hugh associates various concepts with the different members of the Trinity. The question of Hugh's threefold thought now provides an answer to the accusation of a truncated pneumatology: While Hugh's explicit mentions of the Spirit may be relatively sparse, his doctrine of the Spirit is surprisingly robust, once the pneumatic moments in the triads which structure his thought are identified and considered. The implicit nature of his pneumatology is not surprising, given his tendency to reserve the names of "Father, Son, and Spirit" to discussions of the immanent Trinity. To prepare the reader to uncover Hugh's "implicit" doctrine of the Holy Spirit in the life of the Christian, chapter three does the work of identifying pneumatological themes related to the human person. The second part of the inquiry, structured around Hugh's own description of his spiritual program, properly considers the role of the Holy Spirit in Christian life: One first reads and meditates, then prays, and then receives the grace to live the moral life, all in preparation for a final state of contemplation in which one enjoys the foretaste of eternal sweetness. Utilizing the above method for uncovering Hugh's implicit pneumatology, the Holy Spirit is found to be both "giver and gift" (dator et donum), advancing the believer through the first four steps while being the very gift finally received and enjoyed. Chapter four, on reading, concludes that the Spirit makes the Word's knowledge and wisdom present to the earthly reader. Chapter five examines the interplay between the Word and the Spirit in the act of prayer, in which the Spirit--who first makes the Word "incarnate" in sacramental-Scriptural and sacramental-liturgical signs--intensifies the believer's love for God through the prayerful use of these signs. Finally, chapter six demonstrates that the moral life is given by the Spirit who, in fifteen steps not explicitly attributed to the Spirit yet shown to be the work of the Spirit, makes Christ the Word incarnate present not just "in history" but in the very heart of the acting believer. The dissertation concludes with a reflection on whether the sweetness the soul now enjoys is understood as the "immanental gift" of the Spirit itself or is simply a gift appropriated to the Spirit, suggesting the former
Thesis (PhD) — Boston College, 2015
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
Doerksen, Allen V. "An appreciative examination and critique of Walter Brueggemann's theological anthropology as outlined in his Theology of the Old Testament: testimony, dispute, advocacy." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
Full textEdgington, Thomas J. "An evaluation of the motivational constructs of the human heart and a defense of the concept of the "personal circle" /." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
Full textBaker, Joseph O., Samuel L. Perry, and Andrew L. Whitehead. "Forthcoming. Keep America Christian (and White): Christian Nationalism, Fear of Ethnoracial Outsiders, and Intention to Vote for Donald Trump in the 2020 Presidential Election." Digital Commons @ East Tennessee State University, 2020. https://dc.etsu.edu/etsu-works/7802.
Full textVan, der Plas Jan. "The deification of man the integration of theology and spirituality in Gregory of Nazianzus /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
Full textChui, Ka Ki. "Secularity and religion : Dietrich Bonhoeffer's later theology and its relevance for Bishop Ting Kuang-hsun's theological construction." HKBU Institutional Repository, 2007. http://repository.hkbu.edu.hk/etd_ra/886.
Full textCraft, Alan Logan. "The place and power of the hope of heaven in the teaching of Richard Baxter's The saints everlasting rest." Theological Research Exchange Network (TREN), 2001. http://www.tren.com/search.cfm?p048-0325.
Full textJoseph, Celucien. "Faith, hope, and the poor : the theological ideas and moral vision of Jean-Bertrand Aristide." Thesis, University of Pretoria, 2017. http://hdl.handle.net/2263/59321.
Full textThesis (PhD)--University of Pretoria, 2017.
Dogmatics and Christian Ethics
PhD
Unrestricted
Donnay, Dave. "The human in moral reasoning, personalism and natural law rivals or partners? /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
Full textBaker, Bruce D. "The transformation of persons and the concept of moral order : a study of the evangelical ethics of Oliver O'Donovan with special reference to the Barth-Brunner debate." Thesis, University of St Andrews, 2010. http://hdl.handle.net/10023/975.
Full textBarton, ScVerlin. "The interconnectedness and ministry of the church to the spiritual beings." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
Full textHoyt, Jason. "The purpose of life." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
Full textSchumacher, William Wallace. ""Who do I say that you are?" anthropology and the theology of theosis in the Finnish School of Tuomo Mannermaa /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
Full textFong, Chun-Ming. "The doctrine of the image of God in Lutheran and Reformed orthodoxy." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
Full textVan, Eerden James Patrick. "An inquiry into the use of human experience as an apologetic tool illustrations from the writings of George MacDonald, G.K. Chesterton and C.S. Lewis /." Theological Research Exchange Network (TREN) Access this title online, 1995. http://www.tren.com.
Full textViars, Steve. "Counseling in the local church a working model /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.
Full textZempel, Thomas L. "A biblical approach to understanding the physical handicap of Down Syndrome." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
Full textVollmer, Reinhard. "Gott Recht geben - im Gebet : zur anthropologischen Bedeutung der Rechtfertigungslehre bei Rudolf Hermann und Hans Joachim Iwand." Bad Salzuflen MBK-Verl, 2006. http://deposit.ddb.de/cgi-bin/dokserv?id=2807870&prov=M&dokv̲ar=1&doke̲xt=htm.
Full textEppinette, Franklin Matthew. "Bodiless exultation? transhumanism and embodiment /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.
Full textCOELHO, ANDRÉ MAGALHÃES. "O SER HUMANO COMO IMAGEM DE DEUS UMA ANÁLISE TEOLÓGICA DO DUALISMO ANTROPOLÓGICO NO DISCURSO RELIGIOSO DA COMUNIDADE CRISTÃ PAZ E VIDA." Universidade Metodista de Sao Paulo, 2017. http://tede.metodista.br/jspui/handle/tede/1648.
Full textMade available in DSpace on 2017-06-12T18:27:05Z (GMT). No. of bitstreams: 1 Andre Magalhaes Coelho.pdf: 666895 bytes, checksum: 73ff206de83f00bb2a5cfdd172196a8a (MD5) Previous issue date: 2017-03-24
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This research proposes to investigate the theological anthropology of the Christian Community Peace and Life, evangelical group of neo-Pentecostal matrix. The theological emphasis on the unity of the human constitution, which biblical testimony indicates, contrasts with the historical experience of Christendom in which the body has always played a secondary role, a status that still remains in various religious groups, including current Brazilian Pentecostalism. In view of this reality, Pentecostalism establishes its foundations, faithful to its ecclesiastical context in the same Platonic tendency to value more what is usually called the "soul" and "spirit" than the body, despite the value of body healing, Corporeality in the liturgy and the logic of material prosperity also present in these religious experiences. In order to counter this view, the concept of integrated anthropology will be indicated, based on several authors, especially the theologian Alfonso Garcia Rubio. This concept is fundamentally characterized by the understanding that the human being is a unit. It is that concrete being that appears in all its corporeal dimensions, and the body must relate to the whole cosmos and other living beings making present in a world of relationships and not of exclusions and dichotomies. In this sense, we wonder to what extent the contribution of an integral theological anthropology can constitute a contribution to overcome the anthropological dualism in religious groups such as the Christian Community Peace and Life? The research indicates some theological paths of overcoming concepts of dualistic and reductionist nature of the human condition, in view of an integrated anthropology. As an overcoming of this dualism we suggest an incarnated spirituality where the body makes evident in all its relations and where the unitary experience of the human being as a concrete person. From the concept of Integrated Human, which seeks to overcome dualisms, it is hoped to offer the Christian Community Peace and Life, from its own experience, with all the ambiguities in it, a unitary perception of the human being.
Esta pesquisa propõe investigar a antropologia teológica da Comunidade Cristã Paz e Vida, grupo evangélico de matriz neopentecostal. A ênfase teológica na unidade da constituição humana, que o testemunho bíblico indica, contrasta com a experiência histórica da cristandade, na qual o corpo sempre teve um papel secundário, status que ainda permanece em vários grupos religiosos, incluindo o pentecostalismo brasileiro atual. Diante desta realidade, o pentecostalismo estabelece suas bases, fiel ao seu contexto eclesiástico na mesma tendência platônica de valorizar mais o que usualmente se denominou a “alma” e “espírito” do que o corpo, não obstante ao valor da cura do corpo, da corporeidade na liturgia e da lógica de prosperidade material também presentes nessas experiências religiosas. Para se contrapor a essa visão será indicado o conceito de antropologia integrada, a partir de vários autores, em especial o teólogo Alfonso Garcia Rubio. Tal conceito se caracteriza fundamentalmente por entendermos que o ser humano é uma unidade. Trata-se daquele ser concreto que se apresenta em todas as suas dimensões corpóreas, sendo que o corpo deve se relacionar com todo o cosmo e com outros seres vivos fazendo presente em um mundo de relações e não de exclusões e dicotomias. Nesse sentido, nos perguntamos em que medida a contribuição de uma antropologia teológica integral pode se constituir em uma contribuição para a superação do dualismo antropológico em grupos religiosos como a Comunidade Cristã Paz e Vida? A pesquisa indica alguns caminhos teológicos de superação de conceitos de natureza dualista e reducionista da condição humana, tendo em vista uma antropologia integrada. Como superação desse dualismo sugerimos uma espiritualidade encarnada na qual o corpo faz evidente em todas as suas relações e na qual a experiência unitária do ser humano como pessoa concreta. A partir do conceito de Humano Integrado, que busca a superação dos dualismos, espera-se oferecer à Comunidade Cristã Paz e Vida, a partir de sua própria vivência, com todas as ambiguidades nela existentes, uma percepção unitária do ser humano.
Salapatas, Dimitrios Filippos. "The Fellowship of St Alban and St Sergius : quest for truth, quest for theology, quest for unity : an exploration of Eastern Orthodox and Anglican ecumenical theological and ecclesiological relations from 1927 until 2012." Thesis, University of Winchester, 2016. http://repository.winchester.ac.uk/316/.
Full textHeidgerken, Benjamin E. "The Christ and the Tempter: Christ's Temptation by the Devil in the Thought of St. Maximus the Confessor and St. Thomas Aquinas." University of Dayton / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1430153281.
Full textLe, Roux Elisabet. "The role of African Christian churches in dealing with sexual violence against women : the case of the Democratic Republic of Congo, Rwanda and Liberia." Thesis, Stellenbosch : Stellenbosch University, 2014. http://hdl.handle.net/10019.1/95826.
Full textENGLISH ABSTRACT: Sexual violence against women (SVAW) has always been part of armed conflict. However, only recently has international law deemed it a crime against humanity and a genocidal crime, thus finally recognising that it is a strategy and weapon that is used extensively during conflict. SVAW and its consequences, however, also continue in the aftermath of conflict, with both ex-combatants and civilians perpetrating SVAW. The effectiveness of SVAW as a weapon and strategy relies on the existence of gender identities and relations that subjugate women. This gender inequality is instated and perpetuated through hegemonic masculinity and patriarchy, and violence against women is one way in which the imbalance is enforced. Patriarchal beliefs and structures, combined with a form of militarised hypermasculinity, lead to SVAW being used during armed conflict, but also continuing in its aftermath. The consequences for survivors are that they are often stigmatised and discriminated against by their husbands, families and communities, and this contributes to their further marginalisation and exploitation. As the state and international security and peacekeeping bodies fail to adequately address SVAW, civil society organisations (CSOs) tend to fill this void by providing mostly support to women affected. One sector of African civil society, namely African Christian churches, has a good record of effectively filling roles usually associated with the state. Furthermore, African Christian churches have increased tremendously in the last century, function at grassroots-level, and are of the few CSOs that continue functioning during armed conflict. As religious institutions they have authority and impact, for religion has the ability to influence behaviour, facilitate societal change, and provide societal solidarity and cohesion. Thus, for the marginalised in Africa, religion is a powerful resource. This leads one to assume that churches can be effective in addressing SVAW. This supposition was tested by studying how churches address SVAW in three different areas affected by armed conflict, namely the Democratic Republic of Congo, Rwanda and Liberia, by using a qualitative, multiple-case case study approach. In two sites in each country, one urban and one rural, structured interview questionnaires, semi-structured interviews, and nominal groups were done, focusing on the causes and consequences of SVAW and how it is being addressed, specifically by churches. The findings showed that SVAW in areas affected by armed conflict are due to patriarchal structures and beliefs, and the military hypermasculinity that has infused civilian masculinities. Patriarchy is also the indirect cause of the most severe consequences of SVAW. These are physical, psychological, social and economic, but the impact of the stigmatisation and discrimination that survivors experience is what they find most debilitating. Unfortunately, neither government nor civil society is addressing SVAW to any great extent and where they do, their actions are reactive not proactive in terms of prevention. This was no different in terms of the role and influence of the churches. While people believe in the ability of churches to be important actors in addressing SVAW, churches are not doing so, for they, too, are patriarchal institutions. Their ability to address injustice is limited when the cause of the injustice are practices and beliefs that lie at the heart of the religion and the churches, especially if these practices and beliefs are upholding the power of those currently in power. By perpetuating patriarchy, churches are actually contributing to SVAW being used as a weapon and strategy of warfare.
AFRIKAANSE OPSOMMING: Seksuele geweld teen vroue (SGTV) was nog altyd deel van gewapende konflik. Dis egter eers onlangs wat internasionale wetgewing bepaal het dat dit ‘n misdaad teen die mensdom en van volksmoord is, en sodoende uiteindelik erken dat dit ‘n veelgebruikte konflikstrategie en -wapen is. SGTV en die gevolge daarvan hou egter aan ná konflik, met beide gewese vegters en burgerlikes wat SGTV pleeg. Die doeltreffendheid van SGTV as 'n wapen en strategie berus op geslagsidentiteite en -verhoudings wat vroue onderwerp. Hierdie geslagsongelykheid word ingestel en voortgesit deur hegemoniese manlikheid en patriargie, en geweld teen vroue is een manier waarop die wanbalans afgedwing word. Patriargale oortuigings en strukture, gekombineer met 'n vorm van militêre hipermanlikheid, lei daartoe dat SGTV nie net tydens gewapende konflik plaasvind nie, maar ook daarna. Die oorlewendes word dikwels gestigmatiseer en teen gediskrimineer deur hulle mans, families en gemeenskappe, en dit dra by tot hulle verdere marginalisering en uitbuiting. Aangesien die staat en internasionale veiligheids- en vredesliggame versuim om SGTV voldoende aan te spreek, is burgerlike organisasies (BOs) geneig om hierdie leemte te vul deur die verskaffing van meesal steun aan vroue wat deur SGTV geaffekteer word. Een sektor van Afrika se burgerlike samelewing, naamlik Afrika Christelike kerke, het 'n goeie rekord as dit kom by die vervulling van rolle wat gewoonlik geassosieer word met die staat. Verder het Afrika Christelike kerke geweldig toegeneem in die laaste eeu, funksioneer hulle op voetsoolvlak, en is hulle van die min BOs wat aanhou funksioneer tydens gewapende konflik. As godsdienstige instellings het hulle gesag en invloed, aangesien godsdiens die vermoë het om gedrag te beïnvloed, gemeenskapsverandering te fasiliteer, en solidariteit en samehorigheid aan ‘n gemeenskap te verskaf. Dus, vir gemarginaliseerdes in Afrika, is godsdiens 'n kragtige hulpbron. Dus neem ‘n mens aan dat kerke effektief kan wees in die aanspreek van SGTV. Hierdie veronderstelling is getoets deur te kyk na hoe kerke SGTV aanspreek in drie areas wat geraak word deur gewapende konflik, naamlik die Demokratiese Republiek van die Kongo, Rwanda en Liberië, deur die gebruik van 'n kwalitatiewe, meervoudige-geval gevallestudie benadering. In twee gemeenskappe in elke land, een stedelike en een landelike, is gestruktureerde onderhoudvraelyste, semi-gestruktureerde onderhoude, en nominale groepe gedoen, met ‘n fokus op die oorsake en gevolge van SGTV en hoe dit aangespreek word, spesifiek deur kerke. Die bevindinge het getoon dat SGTV in gebiede geraak deur gewapende konflik, te wyte is aan patriargale strukture en oortuigings, en die militêre hipermanlikheid wat verweef geraak het met burgerlike manlikheid. Patriargie is ook die indirekte oorsaak van die mees ernstige gevolge van SGTV. Hierdie gevolge is fisies, sielkundig, maatskaplik en ekonomies, maar die impak van die stigmatisering en diskriminasie wat oorlewendes ervaar affekteer hulle die ergste. Ongelukkig spreek nie die regering óf burgerlike samelewing werklik SGTV aan nie, en waar hulle dit doen is hulle optrede reaktief en nie proaktief in terme van voorkoming nie. Dit was dieselfde met die rol en invloed van kerke. Terwyl mense glo in die vermoë van kerke om ‘n kernrol te speel in die aanspreek van SGTV, doen kerke dit nie, want hulle is óók patriargale instellings. Hulle vermoë om onreg aan te spreek is beperk wanneer die oorsaak van die onreg praktyke en oortuigings is wat aan die hart lê van die godsdiens en die kerke, veral as hierdie praktyke en oortuigings verseker dat dié in beheer hulle mag behou. Deur hulle voortsetting van patriargie, dra kerke by daartoe dat SGTV gebruik word as 'n wapen en strategie van oorlogvoering.
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