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Dissertations / Theses on the topic 'Political aspects of Religious thought'
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Humphrey, Meredith. "Corporeal theology and the politics of pregnancy : abortion and the pregnant body in eastern Christian thought." Thesis, McGill University, 2007. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=112399.
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This thesis examines the theology of pregnancy within the Eastern Orthodox Church. In particular, it explores the understanding of the pregnant body as an image of the church, as well as the Orthodox view of biological pregnancy. Drawing upon some patristic sources, as well as the writings of contemporary Orthodox theologians including John Zizioulas, John Breck and Vigen Guroian, it reveals that, though the Orthodox Church opposes abortion, this opposition cannot be grounded in an appeal to the idea of the "rights of the foetus." This is because an emphasis upon the individual's "rights" undermines much of the Eastern Church's understanding of personhood. Rather, the Orthodox Church's opposition to abortion is grounded in a eucharistic approach to justice, and in its positive theology of pregnancy, wherein particular pregnancies within the church are contextualized by the pregnancy of Mary the mother of Christ, and therefore stand as an icon of the larger church body.
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Morgan, Suzanne Melissa. "Aspects of Mary Wollstonecraft's Religious Thought." The University of Waikato, 2007. http://hdl.handle.net/10289/2300.
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The works of Mary Wollstonecraft have been largely utilized in the twentieth and twenty-first centuries within the domain of feminist studies. They were influential throughout the 'feminist movement' of the 1960s and 1970s and Wollstonecraft is routinely given the title of 'mother' of feminism. One result of her works being classified as important feminist texts is the elision of the religious element in her works. Moreover, recent scholarship has drawn attention to the central importance of religion in eighteenth century British discourse. This thesis will primarily argue that Wollstonecraft was heavily influenced by religion, and that her writings were conceived in response to a profoundly theologico-political culture. This influence of religion has generally been overlooked by researchers and this thesis will aim to redress this absence. Four of Wollstonecraft's works - all produced within a 'similar' political climate and within a concise time period - are utilized to show that religion was a foundational element within Wollstonecraft's thought and arguments. This thesis shows that Wollstonecraft was not so much a 'feminist' thinker, but a unique intellectual determined to show that the inferior position of women went against 'God's will', teachings and the equality He had ascribed to both men and women during Creation.
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Harilela, Aron. "The religious and political thought of Swami Vivekananda." Thesis, University of Hull, 1996. http://hydra.hull.ac.uk/resources/hull:4474.
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Vivekananda's thought has been subject to many different interpretations. In the 1890s. Krishna Verma, writing for the journal Sociologist, claimed that Vivekananda was influenced by the evolutionary ideas of Herbert Spencer, which emphasized struggle and the eventual survival of the fittest. Verma therefore concluded that Vivekananda advocated what Verma called `righteous terrorism', which was an attempt to purify the Indian race, to weed out the weak and to create a society of strong, robust individuals. In recent years, the Bharatiya Janata Party has tended to appropriate Vivekananda for its own political purposes by interpreting him as an ideologist of its brand of Hinduism. There are others who have seen Vivekananda as a socialist; an interpretation that became prominent in the twentieth century Indian nationalist movement.I wish to argue that although these and other interpretations capture important aspects of Vivekananda's thought, they do not do him full justice. My basic contention in this thesis would be that Vivekananda's project was larger than has been traditionally interpreted and largely consisted in the spiritual and political regeneration of the Indian civilization. Vivekananda thought that India had steadily become degenerate over the last few centuries: its people were divided, they lacked vitality, and possessed no spirit of social service. Moreover, he thought that the traditional Hindu thought had a deep structural tendency to oscillate between anarchic individualism, on the one hand, and collective authoritarianism, on the other. This was evident, for example, in the fact that while the Hindu was free religiously to choose whatever beliefs s/he liked, socially s/he was bound by the rigid norms of his/her caste. For these and other reasons, Vivekananda thought that Indian society, and especially Hindu society, had reached a point where it must either radically regenerate itself, or disintegrate and disappear.
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Armansyah, Agusman. "A study of the religio-political thought of Abdurrahman Wahid." Master's thesis, University of Cape Town, 2005. http://hdl.handle.net/11427/17957.
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Includes bibliographical references.In this study, I examine the methodological foundations of neo-modernist thought in Indonesia, focussing, in particular, on the thought of the contemporary Islamic intellectual, Abdurrahman Wahid. In discussing this newly established form of Islamic thinking, I analyse the contentious issue of the relation between state and organized religion within the context of pre- and post-independence Indonesia. Abdurrahman argues, through the articulation of a socio-cultural approach, that the antagonistic relationship between state and Islam can be overcome. By focussing on this controversial question and the methodology of Indonesian neo-modernist thinking, I examine the potential of Abdurrahman's religio-political thought to address the current predicament of the Muslim community in Indonesia. Abdurrahman's approach, which both attempts to reconcile the relationship between state and Islam and reinterpret Islamic teachings within the context of modern challenges, is, however, incapable of producing a genuine reconstruction of contemporary Islamic thought. In illustrating this assertion, I employ the historicist understanding of the Islamic heritage - al-Turath - in an attempt to contribute towards the development of an Islamic awakening discourse. I demonstrate that historical analyses can unearth the epistemological and ideological contents of the Islamic legacy, which has shaped the consciousness of the modern Muslim mind. It is concluded that the recovery of the greatness of Islamic civilization can only be achieved through a historicist understanding of the epistemological structure of the Islamic heritage.
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Campbell, Alexander David. "The political and religious thought of Robert Baillie (1602 -1662)." Thesis, University of Cambridge, 2014. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.708336.
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Khuluq, Lathiful. "Kyai Haji Hasyim Asyʾari's religious thought and political activities (1871-1947)." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=27946.
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This thesis surveys the religious thought and political activities of K. H. (Kyai Haji) Hasyim Asy'ari (1871-1947), founder of both the Pesantren Tebuireng and the Nahdlatul Ulama. Given the extent of his legacy, it will study his life, educational background and pesantren milieu in order to gain an understanding of his career and the events that inspired him. A prolific writer, K. H. Hasyim Asy'ari produced works on theology, sufism, politics and Islamic law. Many of these works will be discussed. His theology was standard Sunni, while his mystical practice and thinking may best be described as sufi/ orthodox. He encouraged Muslims to follow the four Sunni schools (madhahib) in the belief that they contained the most valid teachings. In the political sphere, he called upon Muslims to strengthen the ties of Muslim brotherhood. And although K. H. Hasyim Asy'ari spent most of his life teaching in the pesantren, he also played an important political role, especially as leader of a Muslim unity movement during the late Dutch colonial period, as representative to Muslim organizations active under the Japanese occupation and finally as a supporter of Indonesian independence in the late 1940s. Significantly, K. H. Hasyim Asy'ari was regarded as the preeminent leader of the traditionalist Muslims from the 1920s to the 1940s, but enjoyed the respect of the modernist faction at a time when relations between traditionalists and modernists were strained. In effect, he served as spiritual leader to many 'ulama', soldiers and politicians.
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Khuluq, Lathiful. "Kyai Haji Hasyim Asy'ari's religious thought and political activities, 1871-1947." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ37211.pdf.
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Grün, Simone. "The religious, social and political thought of William Walwyn 1600-1681." Thesis, University of Warwick, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.484487.
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Berry, Mark Keith. "The political and religious thought of Wagner's Ring of the Nibelung." Thesis, University of Cambridge, 2002. https://www.repository.cam.ac.uk/handle/1810/284012.
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In this dissertation, I explore the political and religious ideas expounded in Wagner's Ring, through close attention to the text and drama, the wealth of Wagner source material upon Wagner (e.g. correspondence, prose works, other dramas, diaries, contemporary accounts), and the multifarious intellectual influences upon the composer during the work's lengthy gestation and composition. Classical interpretations have tended to opt either for an 'optimistic' view of the Ring, centred upon the influence of Young Hegelian thought - in particular the philosophy of Ludwig Feuerbach - and Wagner's concomitant revolutionary politics, or for the aforementioned 'pessimistic' option, removing the disillusioned Wagner-in-Swiss-exile from the political sphere and stressing the undoubtedly important role of Arthur Schopenhauer. Such an 'either-or' approach seriously misrepresents not only Wagner's compositional method but also his intellectual method. It also sidelines inconvenient aspects of the dramas that fail to 'fit' whichever interpretation is selected. Wagner's tendency is not progressively to recent previous 'errors' in his œuvre; it is not Socratic. Radical ideas are not completely replaced by a Schopenhauerian world-view, however loudly the composer might come to trumpet his apparent 'conversion'. Nor is Wagner's truly an Hegelian method, sublating the partial verities arrived at hitherto into their allotted places in an intricate system of ever-changing dialectical mediation - although Hegelian dialectic plays an important role. In fact, Wagner is in many ways not really a systematic thinker at all (which is not to portray him as self-consciously unsystematic in a Nietzschean, let alone 'post-modernist' fashion). His tendency, rather, is agglomerative, ideas and influences proceeding to overlap, rather like a rudimentary geological overlay.
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Hole, R. J. "The role of religious arguments in political thought in England 1760-1832." Thesis, University of Exeter, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.373171.
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Pells, Ismini. "The military career, religious and political thought of Philip Skippon, c. 1598-1660." Thesis, University of Cambridge, 2015. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.708534.
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Numao, Kei. "The coherence of John Locke's moral, political and religious thought : historical and methodological investigations." Thesis, University of York, 2008. http://etheses.whiterose.ac.uk/14121/.
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Thévenon, Daniel. "Pride and virtue in the political thought of Jean-Jacques Rousseau." Thesis, University of Oxford, 2014. https://ora.ox.ac.uk/objects/uuid:34317740-7bf0-48ca-9abd-cfade3b4e30b.
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This thesis examines the relationship between political virtue and moral virtue in the works of Jean-Jacques Rousseau. After critically engaging with Rousseau's compelling yet complex theory of human sociability, focusing more particularly on the seminal relationship between the two forms of self-love, the "natural" amour de soi and "social" amour-propre, it is observed that the culmination of Rousseau's moral theory in Emile sees him espouse a particular kind of moral excellence called vertu, defined as a striving to master one's passions, and a particular type of freedom named liberté morale, inherent in the act of obeying the inner law originating in man's conscience. After further exploring Rousseau's conception of vertu, and insisting upon the ambitiousness of his moral theory, the thesis argues that Rousseau's political theory differs from it in "taking men as they are", and starting from the assumption that men are driven by their passions. That the hegemony of amour-propre is pre-supposed by Rousseau's political project is demonstrated through a detailed comparison of the civic education described in his prescriptive political writings with the moral education advocated in Emile. Finally, it draws the implications of the discrepancies between Rousseau's moral and political versions of virtue for his political theory, identifying a strong tension between two ideals that have generally been regarded as wedded within it, those of republican liberty and moral freedom.
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Heggen, Bruce Allen. "A theology for earth : nature and grace in the thought of Joseph Sittler." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=39918.
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The environmental crisis of the twentieth century challenges Christianity to articulate a theology adequate to support a viable environmental ethic. This dissertation finds such a theology in the thought of American Lutheran theologian, Joseph Sittler. Sittler characterizes his thought, not as a "theology of nature," but as an "incarnation theology applied to nature." Because of the christological and sacramental emphases in his theology, the dissertation demonstrates that the roots for Sittler's environmental concerns are to be found in the Christology and eucharistic theology of the sixteenth century reformer, Martin Luther. But in order to compensate for the emphasis in sixteenth century reformation theology on redemption as the salvation of the individual from sin, Sittler also retrieves the theology of the second century theologian, Irenaeus of Lyons. In his own fight against gnosticism, Irenaeus demonstrates continuity between Creation and redemption as acts of the same God. Thus Sittler develops a "theology for earth," emphasizing the continuity of nature and grace and, using concepts drawn from literature, music, architecture, painting, and modern physics, articulating an "ontology of communion" in which human beings recognize the presence of God in their own participation in the raw materials and processes of the world.
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Nezir, Handan. "Aspects of the social and political thought of the Ottoman military, 1908-1914." Thesis, University of Manchester, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.488075.
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This study aims to explore the political and social outlook of the Ottoman military in the six years between the constitutional revolution of 1908 and the Ottoman Empire's entry into the First World War, events in both of which the army's role was decisive. An introductory chapter surveys the modernisation of the Ottoman army over nearly a century to 1876. Chapter I focuses on the emergence, after 1876, of two different generations of educated officers with two distinctive approaches to politics and the army's role in society. Chapter II examines the differing roles of these two groups in the events prior to the Revolution and in the making of the revolution. Chapter III focuses upon military publications of the period 1908-1912, and in particular, examines the importance of Japan in the Ottoman army's eyes at the time and how Japanese modernisation and militarisation were presented as a role model. Chapter IV examines the dominant role of the younger patriotic generation in the politics of the country in the years immediately after the Revolution. Chapter V focuses on military reform after the Revolution. Chapter VI examines the effects of the Balkan defeats of 1912-1913 on the political outlook and practice of the officer corps. Chapter VII examines the army's attempts to promote militarism in society at large during the months immediately prior to the outbreak of the First World War. A concluding chapter assesses some of the broader social and ideological implications of the army's assumption of a leading role in domestic politics.
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Skinner, S. A. "Tractarians and the 'condition of England' : the social and political thought of the Oxford Movement." Thesis, University of Oxford, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.324778.
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Al-Abdullah, Hamed H. Kh H. "Some aspects of Arabic/Islamic political thought in Iraq (4th - 8th centuries A.H./ 10th - 14th centuries A.D.)." Thesis, University of Manchester, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.329553.
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Sandenbergh, Hercules Alexander. "How religious is Sudan's Religious War?" Thesis, Stellenbosch : Stellenbosch University, 2006. http://hdl.handle.net/10019.1/3470.
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Thesis (MPhil (Political Science))--Stellenbosch University, 2006.Sudan, Africa’s largest country has been plagued by civil war for more than fifty years. The war broke out before independence in 1956 and the last round of talks ended in a peace agreement early in 2005. The war started as a war between two different religions embedded in different cultures. The Islamic government constitutionalised their religious beliefs and imposed them on the whole country. This triggered heavy reaction from the Christian and animist people in the South. They were not willing to adhere to strict marginalising Islamic laws that created cleavages in society. The Anya-Anya was the first rebel group to violently oppose the government and they fought until the Addis Ababa peace accord that was reached in 1972. After the peace agreement there was relative peace before the government went against the peace agreement and again started enforcing their religious laws on the people in the South. This new wave of Islamisation sparked renewed tension between the North and the south that culminated in Dr John Garang and his SPLM/A restarting the conflict with the government in 1982. This war between the SPLA and the government lasted 22 years and only ended at the beginning of 2005. The significance of this second wave in the conflict is that it coincided with the discovery of oil in the South. Since the discovery of oil the whole focus of the war changed and oil became the centre around which the war revolved. Through this research I intend to look at the significance of oil in the conflict. The research question: how religious is Sudan’ Religious war? asks the question whether resources have become more important than religion.
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Culberson, James Kevin. "Obedience and Disobedience in English Political Thought, 1528-1558." Thesis, University of North Texas, 1994. https://digital.library.unt.edu/ark:/67531/metadc278873/.
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English political thought from 1528 to 1558 was dominated by the question of obedience to civil authority. English Lutherans stressed the duty of obedience to the prince as the norm; however, if he commands that which is immoral one should passively disobey. The defenders of Henrician royal supremacy, while attempting to strengthen the power of the crown, used similar arguments to stress unquestioned obedience to the king. During Edward VI's reign this teaching of obedience was popularized from the pulpit. However, with the accession of Mary a new view regarding obedience gained prominence. Several important Marian exiles contended that the principle that God is to be obeyed rather than man entails the duty of Christians to resist idolatrous and evil rulers for the sake of the true Protestant religion.
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Kutash, Ihor George. "Happiness in the thought of Hryhorĭ S. Skovoroda." Thesis, McGill University, 1986. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=74038.
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Christou, J. "The influence of aspects of the common law on the political thought of Richard Hooker." Thesis, University of Hertfordshire, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.234359.
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Davies, J. D. "The seagoing personnel of the navy, 1660-1689 : Political, religious and social aspects." Thesis, University of Oxford, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.375859.
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Sajedi, Bidgoli Aboulfazl. "Revelation and reason in the thought of Ṭabâṭabâʾî, with special reference to the question of freedom in Islam." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23240.
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The relation between revelation and reason is a matter of interest for human beings and is connected with the development of reason and knowledge in modern society. Muhammad Husayn Tabataba'i, a modern Muslim scholar who was an expert in both Islamic philosophy and Qur'anic interpretation, developed new approaches to such issues as the role of human rational ability, logic and philosophy in religious knowledge. Furthermore he deals with such specific controversial topics on the subject of revelation and reason as, social freedom and freedom of thought and belief in Islam. He tends to elaborate his view of freedom based on both the Qur'an and rational bases. Tabataba'i's approach to revelation and reason, his reconciliation of them in general, and his specific perspective of freedom are studied in this thesis with respect to their underlying principles and their scopes.
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Othman, Mohammad Redzuan. "The Middle Eastern influence on the development of religious and political thought in Malay society, 1880-1940." Thesis, University of Edinburgh, 1995. http://hdl.handle.net/1842/20078.
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The religious and political influence of the Middle East in Malay society is the subject of this study which explores its development and impact for the period 1880-1940, with three Muslim centres in the Middle East, namely Hijaz, Egypt and Turkey, being the major focus. The influence of Hijaz evolved particularly with regard to the conduct of the Hajj and its role as a nucleus for early Malay Islamic education, while the influence of Egypt includes literary and political thought, in addition to religion. The first two, Masjid al-Harām and al-Azhar University, apart from being important educational centres, also influenced Malay religious thought through the authority exerted by their culamā. In the case of Turkey whose contact with the Malay World dated back to the golden age of the Ottoman Empire, its influence nurtured early Malay Islamic political thought. The success of Kemal in establishing the modern Turkish republic was enthusiastically followed and it influenced to some extent the social thought of the Malays. The Malay perception of the Middle East and its influence in Malaya were disseminated, particularly in the 1920s and 1930s, by journals and religious schools, founded by those who had graduated from there or who had sentimental links with the region. This study also elaborates on the role played by the Arabs, the Middle Eastern element in Malay society, in bringing about the process of social change. The British response to the Middle Eastern influence on the Malays is also examined by this work, due to the fact that they were the colonial masters of Malaya, who also exerted a considerable influence in the Middle East. The historical background of the influence is also briefly surveyed with regard to the Islamisation of the Malays and their early contact with the Middle East.
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Athanasiadis, Nicholas. "The experience of affliction and the possibility of love in the life and thought of Simone Weil /." Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=36870.
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Simone Weil is best known to the world as a mystic and a philosopher. She died in 1943 at the age of 34, ostensibly because she refused the hypernutrition prescribed for the treatment of her tuberculosis. Shortly after her death, thanks to the posthumous publication of her work, she was recognised as one of the twentieth centuries most original thinkers in areas as diverse as philosophy, political history, religion, and ethics. Few writers have delved into the foundational relationship she discerned between a destructive form of suffering she called "affliction" and the experience of divine love. The present dissertation exposes how this fundamental relationship lies at the centre of Weil's life and thought.First, we correlate biographical details of Weil's life with key insights into the reality of affliction. Second, the nature of human suffering is treated as a theological concept. Through Weil we consider the limits of creatureliness to the point at which one no longer feels a part of the human community. Third, we examine Weil's insight into the radical possibility of love in response to the annihilating experience of affliction, that is, the experience of God's love for us as well as the possibility of loving the afflicted neighbour. Finally, we consider several critiques of Weil's sense of her own identity as a woman and as a Jew, and the impact of this identity crisis on her unique understanding of the relationship between suffering and the love of God.
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Saleh, Fauzan. "The problem of evil in Islamic theology : a study on the concept of al-Qabīḥ in al-Qāḍī ʻAbd al-Jabbār al-Hamadhānī's thought." Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=61323.
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This thesis deals with the problem of evil in Islamic theology, and, in particular, tries to examine the concept of al-qabih in al-Qadi 'Abd al-Jabbar al-Hamadhanis thought. This study is based on the fact that Islam, like other monotheist religions, considers the presence of evil in the world as a grave difficulty, a situation which has resulted in much dispute among the mutakallimin. For 'Abd al-Jabbar, the problem of evil is discussed in the framework of the concept of divine justice. According to this formulation, God does nothing except the good, as he must do the obligatory (al-wajib), will not devote himself to anything except for the sake of goodness, and never desires to do anything repulsive but only chooses wisdom and righteousness. Thus, 'Abd al-Jabbar's discussion of the problem of evil is an effort aimed at defending God's justice and omnipotence in a world marred by the presence of evil. This is significant, since divine justice (al-'adl), together with divine unity (al-tawhid), constitutes the most important characteristic of Mu'tazilism, a characteristic by virtue of which the Mu'tazilites claimed for themselves the title of ahl al-'adi wa al-tawhid, the adherents of divine justice and unity.
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Fielding, Steven. "The Irish Catholics of Manchester and Salford : aspects of their religious and political history, 1890-1939." Thesis, University of Warwick, 1988. http://wrap.warwick.ac.uk/34809/.
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The purpose of this thesis was to highlight an aspect of the heterogeneous character of working class culture. To this end, it investigated the Irish Catholic population of Manchester and Salford, two cities not normally associated with sectarianism, in the period 1890-1939, a time when anti-Irish and anti-Catholic sentiment was supposedly on the wane in the face of 'class' feeling. The study concluded that hostilities based on nationality and religion were a recurrent feature of popular culture. The rise of the Labour party failed to transform such deep-rooted sentiments, to some extent it made use of them. The Catholic Church used its extensive influence in order to isolate adherents from non-Catholics, thereby contributing to the prevalent - although often latent - sectarian feelings. Despite changes which helped weaken the strength of mutual mistrust, in 1939 Irish Catholics remained culturally Janus-faced: they were neither fully Irish nor completely Mancunian. Consequently, they held a contingent and variable place within the city's working class. This study utilised numerous source materials, including oral history, the local press, Catholic diocesan and parochial archives, as well as political records.
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Bittencourt, Ana Lúcia Trevisan. "Paralysis revisited in the light of social, political and religious aspects in James Joyce's The Dead." Florianópolis, SC, 2005. http://repositorio.ufsc.br/handle/123456789/102277.
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Dissertação (mestrado) - Universidade Federal de Santa Catarina, Centro de Comunicação e Expressão. Programa de Pós-Graduação em Inglês e Literatura Correspondente.Made available in DSpace on 2013-07-16T00:31:11Z (GMT). No. of bitstreams: 0
A proposta da pesquisa tem por objetivo a análise dos eventos sociais e políticos que ocorreram no período em queThe Dead foi escrito, e também verificar a posição de Joyce dentro daquele contexto. Partindo da intenção do autor de criticar a sociedade irlandesa motivado por uma luta a nível nacional para restaurar a identidade cultural, o leitor deve estar atento aos acontecimentos históricos que refletem o catolicismo irlandês como emblema do nacionalismo. Outro fator importante foi a década de 1840, na qual muitos irlandeses foram dizimados pela fome, assim como a queda do importante líder político Parnell. Joyce acreditava realmente que a capital, Dublin, era o centro de uma paralisia espiritual, devido à estagnação econômica e cultural, em conseqüência da dominação britânica. O New Historicism foi adotado com o propósito de analisar o texto literário dentro de um contexto sociológico. A aproximação biográfica é também utilizada para a obtenção de um efeito similar, pois a motivação de Joyce em escrever The Dead teve origem em circunstâncias familiares. Em seguida, estudos sobre o conto ilustram como Joyce transformou a situação política e social na Irlanda em uma obra-prima.
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Davenport, R. Dean Hankins Barry. "Patriarchy and politics a comparative evaluation of the religious, political and social thought of Sir Robert Filmer and Robert Lewis Dabney /." Waco, Tex. : Baylor University, 2006. http://hdl.handle.net/2104/4293.
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Gallaher, Paul. "Political exclusion and violence : the Islamist movement in Egypt /." Thesis, Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 2004. http://library.nps.navy.mil/uhtbin/hyperion/04Sep%5FGallaher.pdf.
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Thesis (M.A. in Security Studies (Defense Decision-Making and Planning))--Naval Postgraduate School, Sept. 2004.Thesis advisor(s): Anne Marie Baylouny. Includes bibliographical references (p. 101-105). Also available online.
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Xie, Zhibin, and 謝志斌. "Religious liberty, religious diversity, and religion in politics: in search of an appropriate role ofreligion in public political culture for a democratic China." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2004. http://hub.hku.hk/bib/B42577767.
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Bastalich, Wendy. "Politicising the productive: subjectivity, feminist labour thought and Foucault." Title page, table of contents and abstract only, 2001. http://web4.library.adelaide.edu.au/theses/09PH/09phb324.pdf.
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Gibbs, David R. "Richard John Neuhaus his religious and political thought as it informs an understanding of the "legitimation crisis" in America, 1984-1997 /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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Rubio, Diego. "The ethics of deception : secrecy, transparency and deceit in the origins of modern political thought." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:3e92fabc-9e47-41a5-a739-00a0f67d6dcf.
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The purpose of this thesis is to reflect on the importance that deception has had on the efficient functioning of societies and the development of individuals. I attempt to do so by adopting an historical perspective, analysing the development of the notion of lawful deception during the Middle Ages and, mainly, the Early Modern Age through theological and political discourses. The scope of my investigation is pan-European. I examine sources from the major Western territories, but I pay special attention to those produced in the Spanish-Habsburg Empire, which was a major political and cultural entity during this period. My claim is that between the thirteenth and seventeenth centuries, the West witnessed the formation of what I call an "Ethics of Deception:" a trend of thought that, without challenging the Augustinian prohibition of lying, recognised deception as intrinsic to nature and mankind, thereby justifying its use from moral and political perspectives. I explain how this intellectual process was conducted, fostered by new social realities, and helped by the flourishing of casuistry, tacitism and neostoicism. Furthermore, I argue that the acceptance of deception contributed to the creation of a new view of the world, language and human interaction. A view that is in the very basis of some of the most characteristic features of Baroque art and that opened the door to some of the most transcendental cultural changes of the period, such as the creation of politics governed by reason rather than faith, the secularisation of social behaviour, and the emergence of the notions of individualism, privacy and freedom of thought. For these reasons, I claim that deception played an important role in the shaping of Modernity.
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Van, der Water Desmond. "Towards a eucharistic theology and practice for the South African context : a re-appraisal of Reformed eucharistic theology from the perspective of the Eucharist in Catholic liberation theology." Master's thesis, University of Cape Town, 1989. http://hdl.handle.net/11427/15883.
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Bibliography: pages 102-105.The theology and practice of the eucharist emerged as one of the major points of contention in the 16th Century Reformation. While the Reformers themselves differed in their respective eucharistic theologies, they were nevertheless unanimous in rejecting what they perceived as heresy and abuse in the theology and practice within the Roman Catholic Church. Part One of this dissertation explores the Reformed teaching on the eucharist by surveying the eucharistic theologies of the Reformers, Huldrych Zwingli and John Calvin, and more recent theologians, Peter Forsyth and Karl Barth. The challenge of the Reformation, however timeous and valid, did not go far enough. While the Reformers went to great lengths to expose theological heresy and to condemn abuses, they gave scant attention to the contextual implications of their theology. For instance, the Reformation focussed on such theological issues as the "essence" or "substance" of Christ's presence in the eucharist, without giving attention to its missiological implications within the contextual struggles for human liberation from socio-political and economic structures of domination, oppression and exploitation. Roman Catholic theology of liberation, emerging from Latin America in the latter part of the 20th Century, presents a compelling challenge to both traditional Catholic teaching and Reformed theology and practice. While not departing from the basic tenets of Catholic teaching, liberation theology adopts a radically critical stance, whereby any orthodox theology and practice is judged in terms of its relevance to the existential situations of human oppression, poverty and suffering. Part Two of this dissertation reflects on the response of liberation theologians to a new crisis for the sacraments within the Roman Catholic Church. This is done by surveying the eucharistic theologies of Juan Luis Segundo, Rafael Avila (from Latin America) and Tissa Balasuriya (from Asia). The Churches of the Reformed tradition have not as yet adequately responded to the challenges within a country characterised by racism, state oppression, social injustices and economic exploitation. A Reformed eucharistic theology and practice should be formulated for the South African context, which takes seriously the criticisms of Catholic liberation theology, while simultaneously exploring the contextual implications of its own Reformed tradition. It is not necessary for a Reformed understanding of the eucharist to break with tradition, anymore than Catholic liberation theology does. What is required is that the tradition be retrieved in relation to the struggle for liberation within our historical context. Part Three sets out the proposal for a eucharistic theology and practice for the South African context, in terms of two major themes, namely those of protest and celebration. These themes are fundamental to both the biblical framework and the contextual application of the eucharist, are consonant with the intention of Reformed eucharistic theology. Central to the proposal will be the formulation of a theology and practice of the community-of-faith. It will become evident as to what is meant by community-of-faith as we explore the above themes.
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Shaikh, Erum M. "War and peace: Towards an understanding of the theology of jihad." Thesis, University of North Texas, 2004. https://digital.library.unt.edu/ark:/67531/metadc5562/.
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The growing number of terrorist attacks waged by Islamic fundamentalists has led to an increasing desire to understand the nature of jihad. These attacks have led to a renewed sense of urgency to find answers to such questions as why these attacks occur, and who they are waged against. Towards this end I turn to examine the political philosophy of four Muslim theologians. Specifically I look at the political philosophy of Sayyid Qutb, Shah Walai Allah Dihlawai, Ibn Rushd (Averroes), and Muhammad Sa'id al-Ashmawy. I find that the notion of jihad is very inconclusive. Furthermore, the question of jihad revolves largely around the question of whether or not individuals can be reasoned with, and secondly whether religion should be compelled upon individuals.
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Penninga, Mark, and University of Lethbridge Faculty of Arts and Science. "A Judeo-Christian account of human dignity in Canadian law and public policy." Thesis, Lethbridge, Alta. : University of Lethbridge, Faculty of Arts and Science, 2008, 2008. http://hdl.handle.net/10133/671.
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Understanding human dignity is integral to protecting human rights. An examination
of Canada‘s Supreme Court decisions and Canadian public policy debates reveals that human
dignity is being defined synonymously with individual autonomy and equality. This narrow
understanding has serious implications for people who are not able to assert their autonomy.
To understand the philosophical ideas behind these decisions, this thesis examines classical,
modern, and postmodern accounts of human dignity and concludes that they fall short in
providing an objective grounding for dignity that is truly human. It then looks to the Judeo-
Christian account of human dignity to provide a transcendent foundation for human dignity.
With this account, persons are rational and physical, relational, inviolable, and teleological –
a hopeful contrast to the prevailing contemporary accounts. This thesis then defends the place
of this religious perspective in our secular country.vi, 182 leaves : ill. ; 29 cm.
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Walters, Handri. "Religion, intolerance, and social identity." Thesis, Stellenbosch : Stellenbosch University, 2010. http://hdl.handle.net/10019.1/4175.
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Thesis (MA (Political Science))--Stellenbosch University, 2009.ENGLISH ABSTRACT: Over the past few decades the secular world has witnessed an increasing assault, specifically from the monotheistic religious fundamentalist community, on their beliefs and values. The undeniable intolerance shown by the religious fundamentalist community has often translated into violent terrorist attacks against the secular world. The fact that religious beings can resort to such atrocious acts of violence has certainly baffled many onlookers. It surely comes as no surprise that religious fundamentalism is generally viewed as a ''hard-to-understand‟ phenomenon. This literature review will describe the ''hard-to-understand‟ phenomenon that is religious fundamentalism by employing social identity theory. The social identity of religious fundamentalists is generally derived from sacred texts and what they consider to be absolute truths. These presumed absolute truths not only provide ample opportunity for the development of the ''us‟/''them‟ duality, but also provide a platform for an intense intolerance of the ''other‟, also referred to as the out-group. Of course, the ''us‟/''them‟ duality can be created on many social dimensions, but religion has proven to bring quite an extensive, even murderous, intolerance to in- and out-group characterizations. The ever increasing actions of religious fundamentalist groups over the past few decades have certainly illustrated this point with some conviction. The importance of social identity has been recognised in many major traditions of the social sciences, not excluding political science. Social identity forms the basis of any group‟s actions or reactions. Therefore, its significance stretches far beyond simply providing an identity to a social group. Social identity also acts as a preamble to how a social group, in this case religious fundamentalists, chooses to deal with invidious comparisons. By employing social identity in this particular way we can go beyond investigating how religious fundamentalists act and react to the point of understanding why they act and react the way they do. In this study it was found that although a number of options to deal with invidious comparisons are available to social groups, only a few of these options are likely to be pursued by religious fundamentalists in order to remain a relevant and competitive social group within the social hierarchy. This approach will provide important insights into a formerly ''hard-to-understand‟ phenomenon namely religious fundamentalism.
AFRIKAANSE OPSOMMING: Oor die laaste paar dekades het die sekulêre wêreld 'n toenemende aanslag op sy oortuigings en waardes waargeneem, spesifiek vanaf die monoteïstiese godsdienstige fundamentalistiese gemeenskap. Die onloënbare onverdraagsaamheid wat deur hierdie godsdienstige fundamentalistiese gemeenskap getoon word ontaard dikwels in geweldadige terroriste aanvalle op die sekulêre wêreld. Die feit dat godsdienstige individue hulself begwewe tot sulke wreedaaardige dade van geweld het verseker baie toeskouers verydel. Dis is sekerlik dan nie 'n verrassing dat godsdienstige fundamentalisme gesien word as 'n ''moelik-om-te-begryp‟ fenomeen nie. Hierdie literatuur oorsig sal die ''moelik-om-te-begryp‟ fenomeen wat godsdienstige fundamentalisme is beskryf deur gebruik te maak van die sosiale identiteits teorie. Die sosiale identiteit van godsdienstige fundamentaliste spruit oor die algemeen uit heilige teks en absolute waarhede. Hierdie absolute waarhede bied nie slegs ruim geleenthede vir die ontwikkeling van die ''ons‟/''hulle‟ dualiteit nie, maar bied ook 'n platform vir 'n intense onverdraagsaamheid van die 'ander‟, wat ook verwys word na as die buite-groep. Natuurlik kan die ''ons‟/''hulle‟ dualiteit op grond van baie ander sosiale dimensies ontwikkel word, maar godsdiens het telke male al gedemonstreer dat dit 'n omvattende, selfs moordadige, onverdraagsaamheid na binne- en buite-groep karakterisering bring. Die al ewige toenemende aksies van godsdienstige fundamentalistiese groepe oor die laaste paar dekades illustreer sekerlik hierdie punt met oortuiging. Die belangrikheid van sosiale identiteit word erken deur verskeie tradisies van die sosiale wetenskappe en politieke wetenskap word nie hier uitgesluit nie. Sosiale identiteit vorm die basis van enige groep se aksies en reaksies. Vir hierdie rede strek die betekenisvoheid ver verby die feit dat slegs 'n identiteit aan 'n sosiale groep verskaf word. Sosiale identiteit tree op as 'n voorrede vir die manier waarop 'n sosiale groep, in ons geval godsdienstige fundamentaliste, verkies om onbenydenswaardige vergelykings te hanteer. Deur sosiale identiteit op hierdie besondere manier aan te spreek kan ons verder gaan as om slegs ondersoek in te stel in hoe godsdienstige fundamentaliste optree en reageer tot die punt waar ons kan verstaan hoekom hulle optree en reageer op hierdie spesifieke manier. In hierdie studie is gevind dat alhoewel daar 'n aantal opsies beskikbaar is vir sosiale groepe om onbenydenswaardige vergelykings te hanteer, is daar slegs 'n paar van hierdie opsies wat mees waarskynlik nagestreef sal word deur godsdienstige fundamentaliste ten 'n einde 'n relevante en kompeterende sosiale groep binne die sosial hïerargie te wees. Hierdie benadering sal belangrike insigte bring tot die voormalige 'moeilik-om-te-begryp‟ fenomeen genaamd godsdienstige fundamentalisme.
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Kyriakidis, Kleanthis. "21st century terrorism : wrong diagnosis, inadequate remedy /." Thesis, Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 2005. http://library.nps.navy.mil/uhtbin/hyperion/05Jun%5FKyriakidis%5FNSA.pdf.
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Kearns, Kevin M. "Scripture for America: Scriptural Interpretation in John Locke's Paraphrase." Thesis, University of North Texas, 2016. https://digital.library.unt.edu/ark:/67531/metadc862806/.
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Is John Locke a philosopher or theologian? When considering Locke's religious thought, scholars seldom point to his Paraphrase and Notes on the Epistles of St. Paul. This is puzzling since the Paraphrase is his most extensive treatment of Christian theology. Since this is the final work of his life, did Locke undergo a deathbed conversion? The scholarship that has considered the Paraphrase often finds Locke contradicting himself on various theological doctrines. In this dissertation, I find that Locke not only remains consistent with his other writings, but provides his subtlest interpretation of Scripture. He is intentionally subtle in order to persuade a Protestant audience to modern liberalism. This is intended to make Protestantism, and specifically Calvinism, the vehicle for modern liberalism. This is seen clearly in Max Weber's The Protestant Ethic and the Spirit of Capitalism. Though Weber concludes that Protestant support for capitalism in the late 19th Century is due to its theological foundation, I find that Weber is actually examining Lockean Protestantism. Locke's success in transforming Protestantism is also useful today in showing how a modern liberal can converse with someone who actively opposes, and may even wish to harm, modern liberalism. The dissertation analyzes four important Protestant doctrines: Faith Alone, Scripture Alone, the church and family, and Christian political life.
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Stout, Julie Ann. "Religious Couples' Reported Effects of Prayer in Conflict Situations." Diss., CLICK HERE for online access, 1999. http://patriot.lib.byu.edu/u?/MTNZ,22841.
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鄭明眞 and Ming-chun May Cheng. "Christianity fever: contagion and constraint of a religious movement in China." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1996. http://hub.hku.hk/bib/B31235621.
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The Best MPhil Thesis in the Faculties of Architecture, Arts, Business & Economics, Education, Law and Social Sciences (University of Hong Kong), Li Ka Shing Prize, 1995-1997.published_or_final_version
Sociology
Doctoral
Doctor of Philosophy
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Gibb, Richard. "Grace and global justice : the socio-political mission of the church in an age of globalization, with special reference to Jürgen Moltmann, Stanley Hauerwas, and Oliver O'Donovan." Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/13590.
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This thesis seeks to explore two fundamental theological questions: first, what does it mean for the Christian community to conceive of itself as a community defined by the covenant of grace; and second, what are the implications of this distinctiveness for its socio-political mission in an age of globalization. The project is interdisciplinary in its approach, and seeks to integrate biblical and theological inquiry together with the specific opportunities and challenges found in a globalized world. Our way of organizing this thesis is attuned to the demands of argument and method of research employed. Divided into three parts, the thesis derives from a critical examination of a theology of grace and its ramifications for the mission of the church in addressing contemporary issues. Part 1 commences by surveying broadly Reformational theological scholarship from the turn of the twentieth century, and explores how this thesis will make a distinctive contribution to scholarly discussion of the church's socio-political mission through focusing on the central doctrine of grace. Part 2 constitutes a comparative analysis of three leading contemporary theologians evaluating to what extent a theology of grace is evident in their theological political theories. Part 3 is where we seek to apply our theological investigation with the phenomenon of globalization, and engage with international political theory through concentrating on the concepts of power and justice in an interdependent world. The conclusion reached in this thesis is that the doctrine of grace, by virtue of its theocentric and trinitarian emphasis on revelation, reconciliation, election, and creation, directs the Christian community in an age of globalization to be an agent of God's justice in the socio-political arena through demonstrating servant-leadership to contribute in enabling the world's poorest and weakest citizens to share in the benefits brought by a globalized world.
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Prado, Luis Antonio. "Patriarchy and machismo: Political, economic and social effects on women." CSUSB ScholarWorks, 2005. https://scholarworks.lib.csusb.edu/etd-project/2623.
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This thesis focuses on patriarchy and machismo and the long lasting political, economic, and social effects that their practice has had on women in the United States and Latin America. It examines the role of the Catholic Church, political influences, social, cultural, economic and legal issues, historic issues (such as the Industrial Revolution), the importance of the family's preference for sons rather than daughters, and the differences in the raising of male and female children for their adult roles.
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Lee, Hyo-Dong. "Jürgen Moltmann as a biblical theologian : political hermeneutic of scripture as foundational for ecological theology." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23225.
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This dissertation explores the way Jurgen Moltmann's biblical hermeneutic informs his salvation-historical approach to ecological theology. Coming from the post-Barthian camp of German Protestant theology, Moltmann has inherited Karl Barth's theological critique of the technological-scientific spirit of modernity. Moltmann differs from Barth, however, in the fact that his underlying preoccupation with the question of theodicy leads him to interpret Barth's theological critique of modernity from within the perspective of modernity's victims. This he accomplishes by retrieving the biblical tradition of eschatologia crucis. Moltmann's political hermeneutic of scripture, which he develops on the basis of the eschatologia crucis, vindicates his salvation-historical approach to nature by offering a substantial critique of the modern techno-scientific spirit. Furthermore, it enables Moltmann's ecological theology to put the crisis of modernity within the broader horizon of the problem of radical evil, thereby offering a profounder hope for the liberation of the suffering creation called for by the WCC theme "Justice, Peace, and the Integrity of Creation."
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Vehapi, Flamur. "Conflict Resolution in Islam: Document Review of the Early Sources." PDXScholar, 2013. https://pdxscholar.library.pdx.edu/open_access_etds/1446.
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Islam is the world's fastest growing religion. It is known to have an abundant and very rich amount of knowledge found in the Qur'an and the teachings of Prophet Muhammad, and as such, this religion has tremendously contributed not only to Muslim societies but also to the West. One aspect of this contribution explicated in this thesis is its contribution to the field of Conflict Resolution.
The primary purpose of this study is to unearth the tradition of peace and conflict resolution that comes out of the religion of Islam, which is unknown to many Muslims today. In this study, existing literature in the field is examined, and a qualitative exploration is carried out, in order to formulate a better understanding of the dynamics of the Qur'an, hadith and other documents of Islam, as they relate to peace and conflict resolution. Utilizing a mixed methods approach, data collected for this study came from two sources: the existing literature regarding Islam and conflict resolution and the participants (Imams and religious scholars of Islam) interviewed through a questionnaire.
To begin with, the thesis introduces the fundamentals of Islam and major concepts of the faith. It proceeds with Qur'anic and hadith injunctions on peace and conflict, and how those divine revelations as believed by Muslims, were applied by Prophet Muhammad and his early followers. This work is concluded with the opinions and interpretations of the scholars regarding the original question of this study and the matters discussed in the literature review.
The thesis deals with the teachings of the Qur'an and only investigates and analyzes historical events from the lifetime of Prophet Muhammad and the early caliphate of Islam. In the process, to further explore the concept of conflict resolution in Islam, interpretations of Muslim scholars and imams are included in this document review of the sacred texts of Islam. Some questions addressed in this research are, how might this knowledge be valuable to Muslims today in these times of great turmoil involving the Muslim world after September 11? Where do the primary sources of Islam, the Quran and the hadith, stand as far as peace and conflict are concerned? And most importantly, what does Islam have to teach about conflict resolution?
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Garmi, Yosra. "La question de la religion chez al-Fārābī (m. 338-339/950-951) : nature et fonction du religieux dans la Cité." Thesis, Lyon, 2016. http://www.theses.fr/2016LYSEN061.
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Durant une période de grande instabilité en terre d’islam, Abū Naṣr al-Fārābī, philosophe d’expression arabe qui mourut au début de la seconde partie du Xe siècle, développa une théorie politique à mi-chemin entre la philosophie et la religion. Inspirée de la philosophie politique de Platon, qui conçut un modèle de cité idéale dans ses œuvres politiques majeures (La République, Le Timée, Les Lois) et de la société musulmane classique pour laquelle le premier gouvernant ou calife est un leader politique et religieux, cette théorie suppose l’élaboration d’une cité nouvelle adaptée à la culture musulmane nommée « la cité vertueuse » (al-madīna al-fāḍila). En son enceinte, la philosophie est considérée comme un art royal et sa pratique est réservée au premier chef ou gouvernant. Il en est de même pour la religion, qui la seconde et est considérée comme « vertueuse » (al-milla al-fāḍila) au moment où elle constitue un moyen à partir duquel le chef de la cité procède à l’instruction de ses concitoyens et leur permet d’accéder à l’obtention du bonheur en cette vie et dans une autre vie, située après la mort. Notre recherche vise ainsi à exposer les relations entre la religion et la philosophie au sein de la cité idéale conçue par Fārābī et dans ses modèles opposés (les cités vicieuses, corrompues et égarées et les religions qui leur sont apparentées). Visant plus spécifiquement la détermination de la nature et de la fonction du religieux dans la Cité, notre étude se décline en trois aspects. Le premier porte sur la biographie de Fārābī et son rapport à la religion. Le deuxième est consacré à l’examen d’un aspect de son œuvre conservée (corpus), à partir duquel nous avons tenté de révéler la nature et la fonction du religieux dans « la Cité », celle-ci étant entendue comme la version la plus idéalisée de son modèle de cité vertueuse qui fait l’objet de formes variées (petite, moyenne, grande assemblée humaine). Quant au dernier aspect de notre recherche, il s’intéresse à la réception de la théorie philosophico-religieuse du faylasūf dans l’œuvre de ses premiers successeurs et disciples en philosophie parmi les cercles musulman, juif et chrétien d’expression arabe (Avicenne, Maïmonide, Yaḥyā Ibn ‘Adī)During a period of great instability in the land of Islam, Abū Naṣr al-Fārābī, an Arabic philosopher who died at the beginning of the second half of the tenth century, developed a political theory halfway between philosophy and religion. Inspired by the political philosophy of Plato, who conceived an ideal city model in his major political works (The Republic, The Timaeus, The Laws) and the classical Muslim society for which the first ruler or caliph is a political and religious leader, This theory presupposes the elaboration of a new city adapted to the Muslim culture called "the virtuous city" (al-madīna al-fāḍila). Within its walls, philosophy is considered a royal art and its practice is reserved for the first or governing ruler. It is the same for religion, which is the second and is considered "virtuous" (al-milla al-fāḍila) at the moment when it constitutes a means by which the head of the city proceeds to the instruction of his fellow citizens And gives them access to the attainment of happiness in this life and in another life, located after death. Our research aims at exposing the relations between religion and philosophy within the ideal city conceived by Fārābī and its opposing models (vicious, corrupt and misplaced cities and religions that are related to them). Focusing more specifically on the determination of the nature and function of the religious in the City, our study is divided into three aspects. The first relates to the biography of Fārābī and its relation to religion. The second is devoted to the examination of an aspect of his preserved work (corpus), from which we have attempted to reveal the nature and function of the religious in the "City", the latter being understood as the version More idealized of its model of a virtuous city that is the object of varied forms (small, medium, large human assembly). As for the last aspect of our research, he is interested in the reception of the philosophical-religious theory of the faylasūf in the work of his first successors and disciples in philosophy among the Moslem, Jewish and Christian circles of Arabic expression (Avicenna, Maimonides, Yaḥyā Ibn 'Adī)
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Olsen, Janette. "Religiosity and Physical Fitness: A Study of Middle-Aged Mormon Men." Diss., CLICK HERE for online access, 1999. http://patriot.lib.byu.edu/u?/MTNZ,4318.
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Andrus, Brenda Olsen. "Utopian Marriage in Nineteenth-Century America: Public and Private Discourse." Diss., CLICK HERE for online access, 1998. http://patriot.lib.byu.edu/u?/MTAF,4596.
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Terblanche, Thomas Frank. "An assessment of the perception of the role of the Christian religious leader in the political process: the case of the Nelson Mandela Bay Municipality." Thesis, Nelson Mandela Metropolitan University, 2017. http://hdl.handle.net/10948/20746.
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The Church and clergy, during Apartheid played a significant role in the South African political process. It was possible to divide the church into three distinct groups, pro-government, anti-government and neutral churches and clergy. The Dutch Reformed Church because of its close association to the National Party was often dubbed the “National Party of Prayer.” They played an important role in providing moral legitimacy for the regime. On the other hand, church leaders including Allan Boesak and Desmond Tutu were synonymous in their fight against apartheid. The Church still plays a significant role in a democratic South Africa. By virtue of Stats SA 2011 which states that just under eighty percent of South Africans have Christian affliations. However, democratic South Africa has secular constitution which clearly indicates the separation between church and government. Clergy find themselves in an ambiguous situation in a ‘secular state.’ What exactly is the broader role of the Church and in particular clergy in democratic ‘secular’ South Africa? The ambiguity is also fuelled by politicians who often request clergy’s participation in the political process and on other occasions state that clergy should keep to “church business” Part of this enquiry is be answered by asking clergy what they believe their role is. In 2014 a selection of Christian leaders in the Nelson Mandela Bay area decried the governance in the NMBM and South Africa in general. It is to be seen as awakening of clergy in the political process. The objectives of the study are as follows: to look at how Christian religious leaders construct their role in a post-apartheid context with a specific focus on the NMBM, to capture the views of government and political parties1 on what role the Church should play in post-apartheid South Africa, A comparative thematic analysis to determine if there are any similarities or differences in how the Church perceives their political role vis-à-vis the perception of government.