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1
Boesak, Willem Andreas. "God's wrathful children : toward an ethic of vengeance, retribution, and renewal for a post-apartheid nation." Doctoral thesis, University of Cape Town, 1993. http://hdl.handle.net/11427/17354.
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Includes bibliographies.God's wrath results in divine acts of vengeance in favour of the powerless and the oppressed. This manifestation of anger is devoid of hatred and malice, for in the first epistle of John, love is equated with God in such a way that it is the personification of the divine Being (1 John 4:7-12). God's grace, forming the nexus between compassion and wrath, renders any suggestion of a contradiction in the divine nature untenable. Human vengeance is, however, an ambiguous concept. It emanates from human anger, which often includes hatred and malice. Nevertheless, this cannot simply be dismissed as a destructive force, as it can be a valid form of resistance. The crucial theological-ethical question arises: Can the wrath of God's children (human vengeance) legitimately reflect divine anger? The first part of the thesis deals with the historical content of God's wrathful children, focusing on the history of struggle in South Africa. The age-old history of injustices perpetrated against black people has generated a deep-seated anger, a dangerous socio-political rage that cannot be ignored. The central question is: How should black people handle their anger theologically? Given the multi-religious and -cultural South African context this issue needs addressing at an ecumenical level, while taking interfaith perspective into account. The Zealots of first-century Palestine, the late-medieval reformer Thomas Muntzer, and the African-American activist Malcolm X, wrestled with the interplay between faith and vengeance. Case studies of these revolutionaries are dealt with in the second part of the thesis, and assistance is sought from their experiences in clarifying our own theological formulation. The final part of the thesis argues that post-apartheid South Africa requires a comprehensive, inter-faith 'ethic of vengeance' to curb destructive black political rage.
2
Fahy, Paul. "The promotion of a racially integrated Catholic community at King William's Town : challenges and opportunities." Thesis, Rhodes University, 1988. http://hdl.handle.net/10962/d1001548.
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Taking as its point of departure the model of the Church as a sacrament of unity, this study explores its implications for the fostering of a racially integrated Catholic community within an apartheid society. The particular context within which the investigation is conducted is the Sacred Heart Church, King William's Town, where the writer is pastor to a multiracial congregation. A dialogical approach is adopted between theology and praxis, in terms of which the data from a social analysis of the community are brought into a creative dialogue with the Vatican II vision of the Church. Findings from the analysis show that the attitudes of congregants to a racially integrated community are generally ambivalent. Historical, theological, psychosocial and political factors are seen to play an important role in shaping these attitudes. Arising from the dialogue between theology and praxis, the model of a pilgrim Church suggests itself as more relevant and realistic. This model constitutes a proximate goal. The sacrament model of the Church provides direction and focus for the pilgrim Church and is viewed as the ultimate goal. These models must be seen as complementary. The study concludes with a pastoral plan aimed at attaining the goals described. The main thrust of this plan is directed at changing congregants' attitudes to a racially integrated community. The strategies suggested involve the motivation of congregants to become actively involved, the transformation of congregants' attitudes, the promotion of a positive attitude to conflict and the challenging of apartheid structures. A differential approach is suggested in the pursuit of these objectives. A final conclusion to be drawn from this study is that the search for community is never-ending and that the fostering of a racially integrated Catholic community is a slow and painful process.
3
Mahokoto, Marlene S. "Prophetic preaching in a post-apartheid South Africa : an URCSA perspective." Thesis, Stellenbosch : University of Stellenbosch, 2007. http://hdl.handle.net/10019.1/3323.
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Thesis (MDiv (Practical Theology and Missiology))--University of Stellenbosch, 2007.This study is about an investigation in the role of the prophetic voice of the church in a post-apartheid South Africa. In the first chapter I have given a brief description of the history of apartheid as well as a detailed description of the role the church played during these years in South Africa. I also looked at the impact that the Belhar Confession played during this time. In chapter two I have tried to deal with the difficult challenges that faced the church now after democracy and how the voice of the church can be heard in society. I have looked at the different ways that ministers made use of prophetic preaching during the apartheid era. Due to the apartheid system, many people suffered tremendously in this country. During these years of oppression people were leaning heavily on guidance from the church. This was not just for spiritual guidance but people were dependent on the church leaders for emotional support during their hours of need. I have tried to look at the different prophetic voices in the church during these difficult times. In chapter three I have tried to give possible recommendations to assist the church in regaining its prophetic voice in our society. I have looked at several ways in which our congregants could be challenged in terms of prophetic preaching. I have also looked at our understanding of the language of hope and lament. Finally, I have tried to give guidelines in terms of prophetic preaching in our context today.
4
Van, Rooyen Jan Hendrik Petrus. "Die NG Kerk, apartheid en die Christelike instituut van Suidelike Afrika." Thesis, University of the Witwatersrand, Johannesburg, 1990. http://hdl.handle.net/10539/20402.
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Apartheid had long been an everyday practice in South Africa when
the NG Kerk threw its weight behind it during the third decade of
the twentieth century. However, it did not take long before the
church began playing a leading role in this respect. During the
fourth and fifth decades many decisions and publications underscored
the church's conviction that the policy of separate
development was based on Scripture. The South African Government
and the National Party Government, in particular, were certain of
the co-operation of the NG Kerk not only in the establishment of
this policy but also in the extension thereof to cover all the
facets of social, economical and political life.
Although the NG Kerk, on many occasions, reiterated that the
policy should be implemented with justice and compassion, it was
always clear that apartheid as a policy that was based on colour
could only result in discrimination against, and injustice to,
people of colour. This resulted in growing resistance by blacks,
coloureds and Indians since the beginning of the century. The
resistance increased rapidly after the National Party took over
the government of the country in 1948 and proceeded to intensify
this policy by applying it to all levels of the political and
societal life.
On March 21 1960 thousands of blacks marched to the police
station in Sharpeville to protest against the pass laws. This
resulted in the police killing 69 blacks and wounding 180 in a
panic reaction which caused not only a worldwide wave of
indignation and protest but also increased racial tension in
South Africa. The World Council of Churches in conjunction with
the local member churches immediately arranged the Cottesloe
Conference to discuss possible solutions to the racial problems.
The proposals of this conference which was held in December 1960
met with strong opposition from Government and were eventually
completely smothered by the Church leadership. The proposals
were unacceptable because they smacked too much of criticism of
apartheid. Notwithstanding the strong political and ecclesiastical
rejection of Cottesloe, a group of church leaders nevertheless
decided to establish the publication Pro Veritate, and soon
afterwards the Christian Institute of Southern Africa was founded
in an effort to give scriptural witness in South Africa.
Pro Veritate, which later served as the mouthpiece of the Christian
Institute (CI) and the CI itself, were - since their inception
- seen as contentious issues by both the NG Kerk and
Government because of the challenge to apartheid. The church
immediately instituted strong measures to suppress Pro Veritate
and the Christian Institute initiatives. This was applauded from
the political side, particularly in the Transvaal, where certain
Afrikaans newspapers gave their full support to it. Decisions
were taken by the Southern Transvaal Synod to discourage ministers
from contributing to Pro Veri tate and to prevent them from
becoming members of the CI. The CI leaders, in particular, had
to be silenced. After the General Synod finally rejected the
Christian Institute, a long and heart-rending history of church
persecution of Naude as leader and Engelbrecht as theologian of
the CI followed. It all took place within the boundaries of the
Parkhurst parish, of which the Naude and Engelbrecht families
were members. Parkhurst parish was part of the circuit of
Johannesburg. Strong pressure was exerted on the church council
of Parkhurst and the circuit of Johannesburg to censure these
members in order to silence them. Disciplinary measures had to
be employed to get rid of these voices against the policy of
separateness. The church leadership played a prominent role in
these efforts. In the intensity with which the campaign was
waged in and through the circuit of Johannesburg and the Parkhurst
parish, it became evident - as nowhere else - how strong
the NG Kerk felt about apartheid. When eventually the Government
investigated and banned the CI and confined Dr Naude to his home,
the church silently acclaimed what was being done. After all,
the NG Kerk had from the very beginning not differed from the
Government with regard to the CI.
The biblical protest of the CI against apartheid was, of
necessity, also a protest against the close ties of the NG Kerk
with the Government and National Party. With time, however, the
CI also moved into a process of politicisation. Black power and
black political aspirations became the major driving forces
behind the CI. In the middle seventies it became increasingly
clear that a strong relationship had developed between the CI and
the African National Congress (ANC).
The history of the CI ended in immense irony. This organisation
which took its stand on Scripture and courageously warned against
the support by the church of a political party and structural
violence in serving apartheid, ended in close co-operation with
the ANC as a political party which committed itself to the armed
struggle to overthrow the Government.
There was also the irony that in their struggle against the
ali gnment of the NG Kerk wi th the political theology to the
right, the CI and its director aligned themselves to a South
African version of the theology of liberation - a political
theology to the left in which the Gospel of Jesus Christ is
struck in the heart. And just as the NG Kerk in its political
alignment remained silent about the violence of apartheid - so
the CI eventually became silent about the violence of the political
party in its struggle against apartheid.
5
Davis, Sharon. "In search of meaning : preaching within the context of a "Post-Apartheid" South African society." Thesis, Link to the online version, 2007. http://hdl.handle.net/10019/600.
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6
Joseph, Stacey-Leigh. "Consolidating democracy, building civil society : the South African Council of Churches in post-apartheid South Africa and its policy of critical solidarity with the state." Thesis, Rhodes University, 2005. http://hdl.handle.net/10962/d1007957.
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The South African Council of Churches (SACC) played an extremely crucial role during the struggle against apartheid. The role of the SACC was first and foremost to provide a voice for the voiceless. It managed, among other tasks, to actively fill the void left by movements banned by the illegitimate apartheid government. As a result of its fight against the inequalities that existed in South Africa, its work adopted a political character. In the aftermath of post-apartheid South Africa, the SACC was left with the task of redefining its role within South African society and civil society, specifically. The euphoric sentiment in the mid-1990s was in part reflected in the SACC. However, the conclusion reached by the Council in 1995 was that it would also play a role of 'critical solidarity' which essentially meant that it would not shy away from attacking the government when the need arose. Since 1994, the South African government has implemented a number of policies that do not appear to be in the immediate interest of the majority of South African citizens atld have brought church and state into conflict. This thesis attempts to tackle three issues which are pertinent to the South African situation and which shed light on state-civil society interactions. These issues are HIV I Aids, the question of odious debt and the Zimbabwe crisis. By using both primary and secondary sources, the SACC's responses to government's handling of these matters will be compared with the responses of the South African Catholic Bishops Conference in order to determine their relationships with government. The conclusion of this investigation is that the SACC has in fact managed to maintain a position of critical solidarity. It has been faced with numerous challenges with regard to maintaining the fragile boundary of alliance with government on the one hand, and becoming anti-government on the other. However, by forming alliances with other civil society actors as well as fostering a relationship with government in order to facilitate mediation this dissertation argues that the SACC has become an essential member of South Africa's vibrant civil society.
7
Getman, Eliza Jane. "Analysing transition narratives : Christian leaders in public life in post-apartheid South Africa." Master's thesis, University of Cape Town, 2004. http://hdl.handle.net/11427/8004.
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Bibliography: leaves 131-134.The dynamic discourse between religion and public life is illustrated in South Africa in both the pre- and post-apartheid eras. Specifically, this relationship is manifested in the lives of a number of individuals who straddled both facets of society. This thesis centres on a social analysis of the journeys undertaken by thirteen men and women who held Christian faith and political commitment in each hand as the New South Africa emerged from the Old. In-depth interviews were conducted with all subjects using qualitative research methods based on an oral history approach. Subjects were asked to consider their faith identities and the ways in which their faith directed their involvement in the public arena.
8
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.
9
Benjamin, Eileen. "An historical analysis of aspects of the Black Sash, 1955-2001." Thesis, Link to the online version, 2004. http://hdl.handle.net/10019/1358.
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Steinmetz, Mayumi Takanashi. "Artistic and Religious Aspects of Nosatsu (Senjafuda)." Thesis, University of Oregon, 1985. http://hdl.handle.net/1794/22962.
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195 pagesNosatsu is both a graphic art object and a religious object. Until very recently, scholars have ignored nosatsu because of its associations with superstition and low-class, uneducated hobbyists. Recently, however, a new interest in nosatsu has revived because of its connections to ukiyo-e. Early in its history, nosatsu was regarded as a means of showing devotion toward the bodhisattva Kannon. However, during the Edo period, producing artistic nosatsu was emphasized more than religious devotion. There was a revival of interest in nosatsu during the Meiji and Taisho periods, and its current popularity suggests a national Japanese nostalgia toward traditional Japan. Using the religious, anthropological, and art historical perspectives, this theses will examine nosatsu and the practices associated with it, discuss reasons for the changes from period to period, and explore the heritage and the changing values of the Japanese common people.
11
Copteros, Athina. "Workshop theatre in post-apartheid South Africa : a case study." Thesis, Rhodes University, 2002. http://hdl.handle.net/10962/d1007477.
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This is a qualitative study exploring the use of workshop theatre in post-apartheid South Africa, with the objective of making a contribution to the knowledge-base regarding its use in current times. Workshop theatre is changing in response to a new socio-political reality and emerging trends in theatre practice. The case study, of developing a play on Oystercatchers with a Grahamstown group of artists, revealed the difficulties and challenges of using workshop theatre in this dynamic context. Data collection included a focus group, observation, reflective discussion and in-depth interviews that were analysed in relation to available literature on workshop theatre in apartheid and post-apartheid South Africa. It is proposed that workshop theatre has continued relevance in post -apartheid South Africa. The process of creating workshop theatre with diverse artists has great potential to transform relationships, address issues of personal identity and to provide an underlying purpose to a workshop theatre -making context.
12
Ralinala, Rendani Moses. "Urban apartheid and African responses : aspects of life in Mamelodi township, 1953-1990." Doctoral thesis, University of Cape Town, 2002. http://hdl.handle.net/11427/8793.
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Bibliography: leaves 251-273.This thesis examines how urban apartheid affected Mamelodi residents, and how they responded to it, in the period 1953 to 1990. The thesis challenges the idea that township residents were victims of urban apartheid, and did nothing to improve their lives. It also challenges the idea that the African response to urban apartheid was limited to political struggles. It argues that forms of struggles went beyond social, economic and political ones, to challenge all the facets of urban apartheid. From 1953, Mamelodi residents realised the effects of apartheid laws on their lives. The thesis takes into account the influence of race, class and age in the evolution of the struggles against urban apartheid, which was implemented by bureaucratic administrative structures created by the National Party government. The notion of African Nationalism influenced Mamelodi residents in their political struggles. They saw themselves as Africans who had a birthright to rule themselves in South Africa. The thesis shows how the existence of different classes as social categories in the township contributed to various forms of struggle. These included daily struggles such as illicit beer brewing, hawking and taxi pirating. They were complemented by more organised political struggles initiated by the black middle class in the earlier years. The thesis argues that African responses in Mamelodi township made it difficult for the government to control the lives of urban blacks. It began to concentrate on curbing resistance rather than insisting on the implementation of its urban policies. This defiance on the part of the residents led to government policy losing direction. The government became defensive as it concentrated its energies and resources on curbing resistance. In the mid 1980s, the thesis argues, the government lost control of the township due to co-ordinated campaigns, which it failed to curb. When the government unbanned political organisations and released political prisoners in 1990, it was acceding to demands that township residents had made for many years.
13
Benfey, Matthias Wilhelm. "Religious cinema as virtual religious experience : a theory of religious cinema applied to Werner Herzog's Herz aus Glas." Thesis, McGill University, 1986. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=72087.
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The dissertation is an exercise in the application of the philosophical hermeneutics of Paul Ricoeur and the biblical hermeneutics of John Dominic Crossan to the aesthetics of religious cinema.The thesis defines religious cinema as virtual religious experience; therefrom a theory of religious cinema is derived. This derivation depends on a discussion of the essential elements of the cinematic experience and permits the expansion of the category of religious cinema beyond its traditional frontier. Throughout the dissertation, a dialogue is maintained with general cinema theory on the one hand and religious cinema criticism on the other. The purpose of this dialogue is to increase credibility (in the former case) and to demonstrate originality (in the latter case).
Finally, extrapolating from a specific dialogue between Crossan and Ricoeur, a critical method is developed, then applied to Werner Herzog's Herz aus Glas, a transcription of which is included as an appendix.
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Gümüşay, Ali Aslan. "God at work : an institutional perspective on the impact of religion on organizations." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:e6dc1016-0205-427a-8a54-6503cef2c371.
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The dissertation presents an institutional perspective on the role of values and meaning for organizations focusing on the institutional logic of religion. At its core are Chapter III, a conceptual paper, and Chapters IV and V, empirical papers based on an in-depth two-years long ethnographic case study on the founding process of the first Islamic Bank in Germany. They are framed by an introductory chapter and a conclusion that address the overarching research question of how diverse institutional demands are managed within and beyond the boundaries of organizations, as well as a general literature review chapter that embeds the papers within the wider institutional theory literature. Chapter III presents a conceptualization that integrates religion, specifically Islam, with entrepreneurship along three interconnected pillars: the entrepreneurial, socio-economic/ethical and religio-spiritual; and outlines how Islam shapes entrepreneurship at the micro-, meso- and macro-level. It suggests the institutional logics perspective to further analyze the impact of religion on organizations, which the subsequent papers build on. Chapter IV extends theory on organizational hybridity by outlining polyphony and polysemy as two mutually reinforcing organizational responses, that allow competing logics to coexist without structurally separating or blending them, and that produce elastic hybridity, showing how hybrid organizations can accommodate competing logics that are both central and incompatible. Chapter V shows how organizations collectively and dynamically co-generate and co-resolve institutional complexity through four combinatory mechanisms: pushing, pulling, clarifying and tolerating. These are subsequently integrated into a framework based on their desired versus required and actual versus perceptual nature. Overall, this dissertation contributes to a better understanding of how organizations manage diverse institutional demands including religion.
15
Russek, Lisa Marie. "Social workers' responses to religious clients." CSUSB ScholarWorks, 1995. https://scholarworks.lib.csusb.edu/etd-project/1042.
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Brinsfield, Gregory S., and Christopher B. Ashby. "Convergence and religious terrorism in America." Thesis, Monterey, California. Naval Postgraduate School, 2004. http://hdl.handle.net/10945/1464.
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Approved for public release; distribution is unlimited.Religious terrorism, as most recently highlighted by the horrendous 9/11 attacks, is not a new phenomenon. It is not restricted to any one particular religion or belief system, nor is it reserved as a weapon against foreign lands. Domestic religious terrorism is just as prevalent throughout history and is brought about by certain converging factors at particularly susceptible times within the society, such as economic difficulties, new or modified technologies, and social uncertainties. Under these conditions, a charismatic leader with an appealing ideology and access to sufficient resources may become a very powerful threat to society, pitting the secular against the divine. This type of convergence may result in altogether new religious movements, or the unexpected growth of fringe groups that, until they act, are not even identified. Examining the historical convergences of the Reformation, First and Second Great Awakenings, and the trends of modern domestic society, we find that the threads which hold these movements together remain consistent throughout history. Enabled by the rapid growth of technology, these groups have unprecedented potential power. A group that decides to become offensive or use weapons of mass destruction, such as Japan's Aum Shinrikyo, may pose an unacceptable risk to our country.
Major, United States Air Force
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Ismail, Badroen. "Potential use of Islamic finance among Muslims in Port Elizabeth." Thesis, Nelson Mandela Metropolitan University, 2017. http://hdl.handle.net/10948/17526.
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The resurgence of Islam across the globe combined with the resilience that Islamic financial assets have shown against the onslaught of the current financial crisis, make Islamic finance an attractive alternative financial system. Over the past decade, the Islamic finance sector have shown double digit growth rates beyond the traditional areas of the Gulf Cooperation Council (GCC) regions of Asia as well as other parts of the Middle-East and North Africa (MENA) regions. Research suggests that the future of Islamic finance in Africa depends on business opportunities in South Africa, Kenya, Nigeria and Senegal. The South African government, in conjunction with the national finance authorities, have made their intention clear to position the country as the Islamic finance hub for the rest of the African continent. Despite various marketing campaigns over the past decade to convince the public that Islamic banking and finance is for everyone, non-Muslims generally view Islamic banking as being for Muslims alone. Scepticism towards Islamic finance has resulted in a mere 15 per cent of the estimated 1.5 million South African Muslims currently making use of the sector’s banking and retail instruments. This lack of interest is impacting negatively on the country’s aspirations to establish itself as the gateway of Islamic finance to the rest of Africa. Generally, people’s attitudes toward utilising Islamic finance are regarded as a key obstacle to the development of the Islamic banking and finance system in Muslim minority countries. A Kuwait Finance House research report (2012) highlighted a lack of awareness and knowledge of Islamic finance products and services as key factors stifling the growth of the Islamic finance sector in South Africa. In this context, it was deemed necessary to analyse how knowledge, awareness, expectations, beliefs, perceptions and ancillary external factors impact on potential users’ attitude and decision to adopt or reject Islamic finance.By means of adapting Fishbein’s (2000; 2008) Integrative Model of Behavioural Prediction, a universally-acceptable behavioural-change model, this research explains in a holistic manner how cognitive, affective and environmental measures impact on a Port Elizabethan Muslim’s attitude and eventual decision to accept (or reject) Islamic finance. This study has found that knowledge was the most important variable influencing attitude and intention to use (or reject) Islamic finance. Consequently, this thesis proposed that Islamic institutions should focus their efforts on promoting knowledge and awareness of their products among the South African Muslim and non- Muslim population. As the global Shari’ah finance industry continues its positive growth trajectory, it is imperative that Islamic finance stakeholders in South Africa ensure that they exploit the benefits derived from online learning platforms and assist, by means of cross-border collaborations, more students to have greater access to Islamic finance courses. Furthermore, universities and training institutions are encouraged to offer courses and qualifications in Islamic finance to close the talent gap that currently exist in this particular field of study.
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Macy, Alexandra G. "The Socio-economic and Religious Aspects in Robinson Crusoe." Scholarship @ Claremont, 2011. http://scholarship.claremont.edu/cmc_theses/199.
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In the novel, Robinson Crusoe, Daniel Defoe examines a wide range of complex issues. Defoe takes the typical adventure theme and transforms it into a thought-provoking reflection of many issues involving society. A blending of economic and religious issues is created by first focusing on economy, then bringing the issue of religion in, and finally allowing for the portrayal of the interpenetration between each. Defoe proves that it is possible to live by economic practices and monetary values while still maintaining a good, moral character. The emphasis on economic issues is extremely apparent, as Defoe calls into question the concept of money and its value, as well as its place in society. Crusoe is first portrayed as a man defined by money and ruled by economic principles. Even when removed from society, he is impelled to practice many economic conventions, such as investment, moderation and the idea of profit. Defoe creates Crusoe to be so greatly influenced by money and the economy in the beginning so as to better emphasize the intertwining of his economic side with his religious side. The Christian values and morals of Crusoe dominate the latter part of the novel. He rediscovers the Bible and its teachings and learns the importance of repentance and giving thanks. The provocative progression in unveiling the many layers of Crusoe allows for the reader to see that the man they thought to be defined by money is rather a man trying to live by the Word of God.
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Armstrong, Darren Philip. "The religious aspects of the works of J.R.R. Tolkien." Thesis, Durham University, 1994. http://etheses.dur.ac.uk/1044/.
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This thesis maintains that no comprehensive assessment of the work of J. R. R. Tolkien can be made without giving due weight to him as a religious writer, in the senses that : (a) he maintained an esthetic that is intrinsically Christian, believing that certain kinds of fantasy can bring new insights of the fallen world; (b) that writing, or sub-creating, was for him an essentially religious activity, participating in the myth of Creation; (c) his major fantasy texts contain subtle, often subliminal allusions to the Judaeo-Christian scriptures, although stripped of any dogmatic content; and (d) his major texts assume a cultural authority, through an allusive use of imagery and imitation of scriptural syntax to operate as a quasiscripture. I also consider Tolkien's treatment of major theological issues and assess how well suited the format of fantasy fiction is for the exploration of such themes.
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Carbonneau, André 1952. "Conscientious objectors to a medical treatment - what are the rules?" Thesis, McGill University, 1999. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=30290.
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Patients who refuse a specific medical treatment for religious reasons must often overcome strongly entrenched presumptions held by physicians and judges, presumptions frequently based on personal values. A case in point is the refusal of blood transfusion therapy by Jehovah's Witnesses.This paper rests on the following theory: The sanctity of life principle is not necessarily violated by respecting the autonomous decision of a patient who, for religious or moral reasons, chooses one therapy over another that may be favored by the treating physician. Where a patient has decided for conscientious reasons against a certain treatment in any given medical situation, the need to be informed will shift from the patient to the physician. The physician must understand the nature of the religious or moral conviction, as well as his own moral and legal obligation to respect the patient's wishes by providing the best medical care under the circumstances.
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Reddy, Mike Megrove. "Communication in Christian groups from movements to organisations." Thesis, University of Zululand, 2004. http://hdl.handle.net/10530/456.
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A dissertation submitted in fulfillment of the requirements for the degree of D. Litt. In Communication Science University of Zululand, 2004.This dissertation reports the results of a study made of the forms of communication employed by Judaeo-Christian religious groups when they saw themselves as movements, compared to when they had become organisations. Beginning with ancient Israel, the study documents how forms of communication become elaborated during the organisational phase of groups' existence. The forms of communication used in Christian religious groups are documented from the rime of the eady Christian Church, through the Reformation period, through the 17* century to present-day Christian groups. The dissertation also reports as a case study an empirical analysis of the forms of communication used by the Cell Church and churches with cell groups, both of which are inter-denominational and host regular informal gatherings. It is found that these gatherings display the onset phase characteristics of Christian movements. From a theoretical point of view the research reported here provides evidence in support for the following Christian Religious Communications Hypothesis: Christian religious groups will use a limited number offorms of communication when they perceive themselves as movements and they will expand their forms of communication, as they become organisations, which forms special instance of Klopper (2003)'s general Theory of the Optimisation of Human Communication: Humans optimise a variety of forms of communication within a culture, to ensure immediate direct personal survival and to maintain their culture as a fongterm indirect survival strategy. By confirming the validity of the Christian Religious Communications Hypothesis, the research findings also provide indirect validation for Klopper's general Theory of the Optimisation of Human Communication.
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Van, den Berg Ruan. "An examination of Christian values and correlated concepts in small business practices in South Africa." Thesis, Nelson Mandela Metropolitan University, 2014. http://hdl.handle.net/10948/d1021094.
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The purpose of this research project was to establish in what way Christian entrepreneurs, in this case owner-managers of small and medium-sized enterprises, drew on their Christian faith – as an identity-creating construct – in the day-to-day running of their businesses. Religion was identified as one of the significant contributing elements that form part of individuals’ underlying values that are used to make numerous value-based decisions. Because SME owner-managers that adhere to the Christian faith constitute a fairly large segment of society in the Western World, a study of this nature can be regarded as a worthwhile undertaking that provides valuable insights related to how and to what extent this particular group of economic actors merge religious convictions with business operations. The research was set up in such a way that SME owner-managers in South Africa, who were self-proclaimed Christians and broadly defined as members of the Protestant tradition, constituted the sample participants. The methodology regarded as most suitable was a qualitative, grounded-theory approach whereby interviews were conducted along the lines of a semi-structured interview schedule. An openended exploratory strategy was adopted that allowed respondents to convey their thoughts and ideas pertaining to the research phenomenon from their personal perspectives. A number of conceptual and linguistic frames offered by the respondents – that gave language to the way they rationalised their faith in the context of managing their businesses – were recorded. A total of sixteen major themes and an additional eight sub-themes emerged from the data. The themes recorded and analysed were: faith, grace, calling, stewardship, kingdom, holiness, discipleship, discernment, love, relationship, anointing, inseparable dimensions of life, the Christian life journey, money, cultural perspectives and biblical principles, including the centrality of the Bible, integrity and honesty, sowing and reaping, humility, forgiveness, power of the tongue, importance of prayer and the centrality of Christ. The research findings revealed that a correct understanding of the Christian identity as well as a correct application thereof is crucial in successfully incorporating Christian ideals in the market. Full integration of the Christian identity plus an internalisation of God’s purposes and principles create an inner sense of direction that is less focused on external moral guidelines and codes of conduct – the phrase living from the inside out’ seems appropriately fitting to describe a group of economic actors who pursue their business careers with a sense of calling coupled with a belief that their commercial whereabouts are distinctively linked to a transcendent objective. In addition, general business administration guidelines, where the issue of religious affiliation per se is of no particular consequence, allow for the integration of the value concepts uncovered through the study by way of the corporate governance framework as contained in the King III report – particularly with reference to business practice interventions related to the formulation and implementation of core organisational values and moral codes.
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Tilak, Shrinivas 1939. "Religion and aging in Indian tradition : a textual study." Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=75680.
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The purpose of the present study is to recover from selected Hindu and Buddhist texts ideas and images of aging and illumine their historical, semantic and metaphysical dimensions. The results of this endeavor indicate that as cultural adaptive systems, both religion and gerontology share a common concern in seeking to provide aging with purpose and meaning. Further, the internal logic and semantics expressing this relationship in the texts examined are governed by the formal and literary modes of simile, metaphor and myth. The analysis of such age-sensitive concepts as jara (aging), asrama (stages of life), kala (time), parinama (change), karma (determinate actions), kama (desire), and vaja (rejuvenatory and revitalizing force) suggest that the bond between the traditional Indian values of life and gerontology is particularly close and mutual.
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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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Velthuysen, Daniel Nicholas. "A pastoral theological examination of inner healing." Thesis, Rhodes University, 1990. http://hdl.handle.net/10962/d1016248.
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Doing a survey of the ministry of inner healing, one is arrested by three salient features: its pragmatic and correlative development, its lay orientation, and the inconsistent and naïve theoretical explanation of the phenomenon. Inner healing, or as it was first known, the healing of the memories, appears to have its roots with Agnes Sanford during the 1940's (Sandford 1982: 3-4). Over a period of time and through a series of events, Sanford experienced what she termed a healing of memories. After some reflection on her experiences she began to teach her views at the School of Pastoral Care started by her husband in 1958, at Camps Farthest Out (CFO), and at numerous churches and conferences.
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Cheung, Man-ling, and 張曼玲. "The role of religious attributions in coping with bereavement." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1995. http://hub.hku.hk/bib/B3197787X.
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Chant, Jeffrey MacIntosh, and University of Lethbridge Faculty of Education. "Experiences of male woundedness and the influence of understandings of Christ." Thesis, Lethbridge, Alta. : University of Lethbridge, Faculty of Education, 2005, 2005. http://hdl.handle.net/10133/341.
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The purpose of this study was to bring to consciousness the varied experiences that men
have had of feeling wounded and to explore how a relationship to Jesus the Christ has
influenced their understanding of those experiences. A modified naturalistic inquiry
model was used as the qualitative research method, and the research was developed using
grounded theory. This method of inquiry encouraged participants, and the researcher, to
voice their experiences and to utilize them in a way that made the research significant.
This methodological approach allowed themes to emerge, while honouring the stories and
experiences that the participants shared. The theoretical framework for the study emerged
from two major fields of research: Christian theology and gender-male studies. This
research is located where these two fields intersect and overlap. It builds on the research
from gender-male studies, specifically the psychological study of men and masculinity,
organized men's movements, mythopoetic movements, profeminist movements, as well
as the Christian theological understanding of a Messiah who has been portrayed and
understood as the "wounded healer." The research focuses on the point at which men's
experiences connect with their own sense of woundedness, their Christian faith, and their
process of healing. The researcher engaged a discriminate group of men in exploring and
trying to understand their experiences of feeling wounded in relation to the Christian
story. Four men were identified who have had formal education in both pastoral
psychology and theology. The participants were interviewed, and a constant comparative
method was employed. Throughout the process of interviewing these men and being
privy to their stories, my own story of feeling wounded often surfaced. This research is significant because allowing these men to articulate their experiences of woundedness facilitates healing, for themselves but also for other men who may access their own
stories of feeling wounded through hearing those of the participants. Identifying and
articulating woundedness helps to manifest the path of healing and self-understanding,
ultimately leading to happier lives.x, 130 leaves ; 29 cm.
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MacDonald, Kathleen Anne. "Sacred healing, health and death in the Tibetan Buddhist tradition." Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=32927.
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The Tibetan Buddhist approach to healing, health and death is rooted in the sacred. Its teachings and techniques create a road map guiding the practitioner through the process of purification called sacred healing. It encompasses foundational Buddhist teachings, sacred Buddhist medicine, and the esoteric healing pathways found in tantra and yoga, which together constitute a detailed and technical guide to healing. The mind is central to all aspects of Tibetan Buddhism. The ability to focus the mind through meditation during life enables the practitioner to prepare for death by experiencing the subtle aspects of the body and mind through the chakras. Both Tibetan spiritual teachers and doctors practise healing and help practitioners learn to focus their minds in preparation for death. The moment of death presents the greatest opportunity for attaining sacred health, but healing can also occur after death. The objective of this thesis is to present the Tibetan Buddhist understanding of sacred healing in relation to life, death, the bardos and suicide through its texts, teachings and techniques.
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Menatsi, Richard. "The concept of "the people" in liberation theology." Thesis, Rhodes University, 1994. http://hdl.handle.net/10962/d1015654.
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The concept of "the people" has become a key concept within the work of several Latin American theologians, Korean Minjung theologians and South African theologians. When liberation theologians use the concept of "the people" in their literature they do so with a lack of clarity, to the extent that the exact meaning of the term is obscure. In their usage of the concept "the people" liberation theologians come up with differing and at times contradictory meanings, particularly as regards the concrete and symbolic meanings of the concept. This thesis sets out to investigate the use of the concept "the people" by liberation theologians by consulting a selection from Latin American theology, Korean Minjung theology, South African liberation theology and Marxism, to detect its influence on the use of this notion. A general overview of the thesis indicates the following. The first chapter provides a detailed analysis of the concept of "the people" in the work of different liberation theologians. Chapter two considers "the people" in relation to poverty and oppression. The third chapter deals with "the people" as subjects of history. In the fourth chapter "the people" as a concept is developed in relation to belief within the Christian church. The final chapter is an evaluation. The thesis reveals that the following characteristics are central to "the people", they are poor and oppressed but are also inclusive of all those persons who identify and actively support the struggle against poverty and oppression. "The people" are subjects of their own history, finally they are Christian believers.
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Nkesiga, Reverend Solomon Basabose. "Virtuous living towards an African theology of wisdom in the context of the African renaissance." Thesis, Nelson Mandela Metropolitan University, 2005. http://hdl.handle.net/10948/454.
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The structure of this study is a complex inter-relationship of a variety of sources in a theological work, namely, personal experience, African social and politico-economic context, philosophical reflection, wisdom traditions and Christian theology. These sources form a coherent inter-relationship which is foundational for an African theology of wisdom. The introduction gives an overview of my moral and theological formation. This is intended to provide a perspective through which the issue of moral orientation in African context has been approached. It is therefore entitled: Moral formation and the shaping of a theological mind. The first chapter answers the question: Why is Africa in need of a wisdom theology that addresses the issue of moral regeneration? This question is posed in the broader context of the current African Renaissance debates. The links between the Italian (European) and African Renaissance indicate that moral regeneration is a crucial part of the socio-political, intellectual and economic re-birth of Africa. This “socio-historical” source gives the context and urgency of a wisdom theology. It is therefore entitled: A contextual analysis: The European and African Renaissance. The second chapter re-asserts the rise of virtue ethics as an alternative ethical theory to the predominant deontological and utilitarian traditions. This is achieved through analysing Alisdair MacIntyre’s earlier work, After Virtue: A Study in Moral Theory (1981), set in the context of Iris Murdoch and Elizabeth Anscombe, the modern initiators of a virtue ethic. This “philosophical” source gives the theoretical framework that addresses the question of moral formation. It is therefore entitled: A philosophical analysis: The rise of virtue ethics as alternative ethical theory. The third chapter is devoted to two related “wisdom” themes: Firstly, the seven traditional virtues are briefly described highlighting the virtue of wisdom as foundational. Secondly, the idea of wisdom is further developed via three wisdom traditions, namely: wisdom in the Hellenistic, Judeo-Christian and African traditions. This “sapiential” source gives this African theology of wisdom its most important building blocks. This chapter is therefore entitled: A sapiential analysis: Wisdom as foundation for virtue ethics in Africa. The last chapter brings the previous sources together under a specific theological perspective. It draws on aspects of recent African theologians’ work, notably: Kwame Gyekye and Benezet Bujo who engage with and bring together Western and African theological traditions. I answer a pertinent question, “What does such a ‘theological’ perspective entail?” I draw on Scripture and its Trinitarian tradition to demonstrate how African wisdom, reinforced by the framework of virtue theory, and developed in the context of present-day Africa by an African student of theology, has the potential to contribute to the moral transformation of Africa. This more overt “theological” source is the distinctive Christian enterprise of an African wisdom theology. The chapter title is aligned with the overall title of this study: A theological analysis: Toward an African virtue ethics? To this end, this study achieves its attempt to construct an inter-related framework from which an African theology of wisdom may emerge.
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Venter, Johannes Machiel. "How the Christian church can help in building business ethics." Thesis, Nelson Mandela Metropolitan University, 2011. http://hdl.handle.net/10948/d1012905.
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Research suggests that there is a relationship between religion and business ethics. When looking at the South African society and the statistics that says that 80 percent of the population is Christian but on the other hand we are confronted within this country with increasing incidents of corruption in private companies as well as in public services. Why would that be the case? This study seeks to understand if Christianity or the local church really makes an impact on the lives of its members. The research starts of by looking at behaviour in general and what constitute to good ethical decision-making. In the study on Christian ethics it becomes clear that there is a strong appeal in the Bible on ethical behaviour. The Bible goes as far as to claim that, when in a relationship with the Lord, the followers will show His character in the way they live at home and the way they behave and make ethical decisions at the workplace. This study used focus groups to research the role of the local church in changing behaviour. The study finds that Christianity per se does not change the behaviour of church members. The church members‘ definition of the church largely determines the impact the church will have on their lives. In the study on the Christian ethics it was clear that ethics were seen as something that was formed in communities and not by rules or regulations. It was not a case of people telling others what to do and what not. It was more a case of mentors that helped others to live differently in community with others. The study finds that when the local church is build on relationships and if there is a strong sense of community, the church has a huge impact on the lives of its members. This suggests that the local church should be more focused on strong and intimate relationships and not so much on the church as organisation or institute. This is also important for the businesses that will employ these members because they will make better ethical decisions.
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Griffing, Gene A. "Creativity and religious orientation : an interactional study of psychological wellbeing." Virtual Press, 2002. http://liblink.bsu.edu/uhtbin/catkey/1233199.
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Past research has shown that both creativity and religious orientation are related to psychological wellbeing. There has also been some support for the idea that a relationship exists between creativity and religiosity. The present study sought to determine whether the interaction between creativity and religious orientation would be a significant predictor of psychological wellbeing. Psychological wellbeing, in the current study, was defined as the linear composite of life satisfaction, meaning in life, and purpose in life. The independent variables were measured using the Religious Orientation Scale, the Religious Orientation Scale Revised, and the Torrance Tests of Creative Thinking. Dependent variables were assessed via the Satisfaction with Life Scale, the Scales of Psychological Wellbeing Short Forms, and the Life Attitude Profile Revised. Questionnaires were administered to 291 college students at a mid-western university. Individuals were identified as being either high or low in creativity and as either intrinsic or extrinsic with respect to their religious orientation. A final participant sample participant sample of 120 participants was retained for analysis and a two by two factorial MANOVA was performed to determine if creativity and religious orientation would interact. While the results of the study suggested that creativity and religious orientation were both significant predictors of psychological wellbeing, the interaction of these variables was not found to be a significant predictor of psychological wellbeing. The independent factor of creativity was found to be a significant predictor beyond the .05 level for psychological wellbeing, satisfaction with life, purpose in life, and meaning in life. Similarly, religious orientation as an independent factor was found to be a significant predictor beyond the .05 level for psychological wellbeing, purpose in life, and having meaning in life. While this data is consistent with the current literature, religious orientation was not a significant predictor of life satisfaction. It was postulated that the lack of interaction may have been attributed to low variability in test scores, developmental characteristics of the sample, and/or the more precise psychometric properties of the instruments used in the current study. Recommendations for future research were suggested.Department of Counseling Psychology and Guidance Services
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Kasmed, Fa-eeza. "The identity alignment of Christian beliefs and homosexual orientation in adult women." Thesis, Nelson Mandela Metropolitan University, 2017. http://hdl.handle.net/10948/17658.
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The homosexual orientation has been controversial in many countries around the world, with religion often used as the foundation for critique against this orientation. The prevalence of discrimination, and the expectation of rejection, often results in homosexual individuals concealing their sexual identity. In the process homosexual individuals may deny, hide, or even discarded their authentic selves. However, some individuals reach a point of comfort with both these constructs of their identity, a position that supports the authentic self. The aim of this study is to explore and describe the process of how individuals who identify as both Christian and homosexual align these parts into their identity, to reach a place of comfort. The study further seeks to generate insight that can be used to assist individuals in similar positions of identity conflict. The study uses qualitative methodology, more specifically an exploratory- descriptive design. The sample is identified through non-probability purposive sampling, and data collected through semi- structured interviews. The data is analysed using an interpretive phenomenological analysis (IPA) framework. Thematic analysis identified major themes of denial, conflict, anger, bargaining, deconstruction, and self- acceptance. These themes followed a non- linear and interactive process, and present participants reaching a place of comfort with their Christian beliefs and homosexual orientation; which is discussed through the interpretative lens of social constructionism and queer theory.
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Borchardt, Frederick Francois. "Religious experience and schizophrenia in modern man : an experiential theoretical study." Thesis, Rhodes University, 1990. http://hdl.handle.net/10962/d1002061.
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In this study the psychological structures of two categories of religious and schizophrenic experience were examined from a phenomenological- existential perspective. Existing theories describe schizophrenia as an unfree, rigid experience with limited possibilities for selfhood. Some theorists believe, however, that some forms of schizophrenia can be seen as potential growth experiences which could facilitate existential renewal. These forms of schizophrenia are mystical, mythical or spiritual in nature. Religious experiences are, according to the literature, essentially renewal experiences facilitating existential growth and transformation through a particular system of thought and devotional relationship shared by a group of people. The Duquesne phenomenological- psychological method was used to analyse seven case studies, four of which involved schizophrenic experiences and three which involved religious conversion experiences. The general psychological structure which emerged through this analysis showed both schizophrenia and religious experience to have specific implications for the personal, social, material and mystical dimensions of being. The description of a specific psychological structure of experience which could optimally facilitate existential growth and transformation was attained by examining psychological structures where the subject's experience culminated in existential growth and transformation (such as religious experience and certain schizophrenIc experiences). As both these categories of experience displayed a strong mystical component, a psychological structure of experience which facilitates a transformative mystical experience was described. It can be concluded that an experience involving a mystical dimension could be transformative if the general psychological structure of the person displays (a) an openness towards reality as it presents itself (b) an experience of oneself as having a measure of existential freedom (c) a certain sense of security in one's own selfhood and (d) a social world which could understand, support and reflect inner experiences.
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Nehushtan, Yossi. "Religious conscientious exemptions." Thesis, University of Oxford, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670045.
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Mermer, Alison Clare. "Aspects of religious identity : the Nurcu movement in Turkey today." Thesis, Durham University, 1985. http://etheses.dur.ac.uk/1614/.
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Jackson, Robert. "The interrelationship between religious education and religious studies : paper to accompany materials submitted for PhD by published work." Thesis, University of Warwick, 1993. http://wrap.warwick.ac.uk/71284/.
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Pillay, Miranda N. "Re-visioning stigma: a socio-rhetorical reading of Luke 10:25-37 in the context of HIV/AIDS in South Africa." Thesis, University of the Western Cape, 2008. http://etd.uwc.ac.za/index.php?module=etd&action=viewtitle&id=gen8Srv25Nme4_4669_1227789291.
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HIV and AIDS present challenges to the well-being of individuals and to public health proportions unpresedented in modern history, and stigma has been identified as the single most contributor to the spread of the HI-virus. While the challenges presented by the AIDS pandemic are scientific and medical, it also has a psychological, legal,
economic, social, ethical and religious impact on those infected and affected. The underlying question in this thesis is not whether the church should respond to this urgent societal challenge, but how it ought to respond. To explore this question, the thesis investigated how a New Testament text (as primary resource), particularly Luke's Gospel, could be a resource for shaping/sharpening the church's response to the pandemic.
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Goins, Jeffrey P. (Jeffrey Paul). "Expendable Creation: Classical Pentecostalism and Environmental Disregard." Thesis, University of North Texas, 1997. https://digital.library.unt.edu/ark:/67531/metadc278335/.
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Whereas the ecological crisis has elicited a response from many quarters of American Christianity, classical (or denominational) Pentecostals have expressed almost no concern about environmental problems. The reasons for their disregard of the environment lie in the Pentecostal worldview which finds expression in their: (1) tradition; (2) view of human and natural history; (3) common theological beliefs; and (4) scriptural interpretation. All these aspects of Pentecostalism emphasize and value the supernatural--conversely viewing nature as subordinate, dependent and temporary. Therefore, the ecocrisis is not problematic because, for Pentecostals, the natural environment is: of only relative value; must serve the divine plan; and will soon be destroyed and replaced. Furthermore, Pentecostals are likely to continue their environmental disregard, since the supernaturalism which spawns it is key to Pentecostal identity.
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Chan, Sin-wai, and 陳倩慧. "Religious release of birds in Hong Kong." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2006. http://hub.hku.hk/bib/B38345821.
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Wilson, Alissa Carrie. "A qualitative study of spiritual and alternative practices in social work." CSUSB ScholarWorks, 2005. https://scholarworks.lib.csusb.edu/etd-project/2652.
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The purpose of this study is to more closely examine social workers who are practicing or familiar with spiritual and alternative techniques. These approaches are seen as highly relevant to social work values of cultural competency and empowerment.
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Brown, Robert Bruce. "Holy war as an instrument of theocratic and social ideology in Judaic, Christian, and Islamic history." CSUSB ScholarWorks, 1997. https://scholarworks.lib.csusb.edu/etd-project/1428.
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Armstrong, Dorothy Sheilah. "Psychological well-being and spirituality: Constituents of successful aging." CSUSB ScholarWorks, 1999. https://scholarworks.lib.csusb.edu/etd-project/1801.
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Epstein, Heidi. "Melting the Venusberg : a feminist theology of music." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=36766.
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I am writing a feminist theology of music. Feminist musicologists, by studying music's relation to human sexuality (a connection which theologians have neglected, suppressed, or simply ignored), contend that music has always functioned as a metaphor for sexual relations. As such, music constitutes a site where personal and social formation is negotiated and contested. Via repertoires of musical conventions, much like those in film and literature, composers arouse, manipulate, and channel our desires, thereby reinforcing (and sometimes transgressing) cultural norms of sexuality and gender construction. Their compositions become "fabrications of sexuality." (McClary)Historically, theologians and church authorities vilified music's preeminent worth as an erotic medium, promoting instead its exemplary embodiment of ontic harmony and order. To do so, they clothed their polemic against "illicit" musical practices with the rhetoric of effeminacy, thus veiling male ambivalence toward women and the body in a politics of transcendence. After a critique of these masculinist models, and an exposition of music as a gendered, en-gendering discourse, I will redefine music theologically as abject, fleshly imitatio. To construct a feminist musico-theological model, I shall synthesise a lost trope from the tradition with insights which I have gained from the musical activities of four women musician-composers: Hildegard of Bingen, Bolognese nun Lucrezia Vizzani (and her consoeurs), Sister Rosetta Tharpe, and Diamanda Galas. Through this recuperative synthesis, music's theological significance will shift from its incarnation of harmony and order---divine, cosmic, or human to its ineradicable promiscuity, its dis-integrative powers.
My original contribution to the field is fourfold: (1) I document the rhetoric of effeminacy and virility which has influenced and shaped traditional theologies of music, and thereby undermine the latter's privileged status as musico-theological resources; (2) I portray the music of the above women composers as musical imitations of Christ; (3) I enrich revisionist accounts of women in the Christian tradition by giving greater prominence to women's musical activity, the latter previously neglected in, for example, theological studies of mediaeval women, this despite music's centrality to their daily lives; (4) I initiate mutually enriching dialogue between feminist musicology and theology. To date, a feminist theology of music has not been written.
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Warren, Meredith. "'Like dew from heaven:' : honeycomb, religious identity, and transformation in Joseph and Aseneth." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=99397.
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This thesis examines the construction of identity in the pseudepigraphic novel Joseph and Aseneth by means of discussions of conversion, food ritual, and genre. Each of these is invaluable for interpreting the meaning and significance of the honeycomb scene in which Aseneth is transformed. The interaction of a ritual of eating, angelic visits, and the medium of genre for expressing transformation presents a window through which to view identity in the ancient world. This project explores how the shared symbolic knowledge of the ancient world informs the literary presentation of Aseneth's transformation that describes the development of her religious identity. I argue that the honeycomb scene speaks most strongly about Joseph and Aseneth's notions of religious identity. Through the ritual eating of the honeycomb, Joseph and Aseneth constructs a hybrid identity for Aseneth, integrating biblical motifs with those found in pagan narratives.
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Cheng, Fung-kei, and 鄭鳳姬. "Conceptualising a bodhisattva-spirit-oriented counselling framework inspired by the Vimalakīrti nirdeśa sūtra." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2014. http://hdl.handle.net/10722/206482.
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Mental health has become a critical global issue over the last century, adversely impacting individual happiness, social costs and human capital, all of which devastate national competitiveness, urging government leaders to take immediate action to solve this problem. Caring professionals have studied medical and non-medicinal solutions, including counselling, which may interface with religion. The integration of Buddhist elements and therapies is increasingly prevalent, with positive effects. However, very few of these psychotherapeutic approaches adopt canonical evidence to support their theories, even though many are associated with Tibetan or early Buddhism. Focusing on first-hand data and employing interpretivism and plurality, this exploratory research interprets the ideas of bodhisattva and the four immeasurables within the Vimalakīrti Nirdeśa Sūtra, an influential Mahāyāna text, and translates them into a counselling framework from the Chinese Buddhist perspective, cross-referenced with qualitative fieldwork.
Through purposive sampling, 38 participants were recruited through cold calls, social networks, and electronic mails, including helping practitioners, Buddhist masters, volunteers, and beneficiaries who have overcome life challenges through Buddhist wisdom. In addition to 44 semi-structured, in-depth individual as well as two focus group interviews analysed through interpretative phenomenological analysis, multiple resources were also utilised, such as participatory observations, expressive art, television programmes, and autobiographies. The ATLAS.ti 7 software package was used for both scriptural and interview data analyses. Triangulation was conducted to enhance rigour, involving expert consultation, member-checking, and a peer analysis that resulted in an inter-rater reliability of 92%, which reflects the credibility, dependability, confirmability, and transferability of this project. Results finalised two super-ordinate themes (philosophical concepts and propositions for counselling) from 14 emergent themes arising from 40 themes, proposing a bodhisattva-spirit-oriented counselling framework, highlighting the social dimension and illuminating constructs that are disregarded by the extant models. These outcomes correspond to research questions which achieve the research objective, and support the research assumption regarding the inherent therapeutic functionality of Buddhism.
This mixed-method inter-disciplinary work not only supplies a direct Buddhist voice, which differs from available literature, but also provides theoretical underpinnings for researchers and practitioners to enrich their practice and expand the horizon of Buddhist-related interventions. This indicates the practicability of the bodhisattva path in the human service industry, as witnessed by the lived experience of the participants, implying the applicability of Mahāyāna wisdom, which has evolved over 2,000 years, to our modern society.
In conceptualising this comprehensive counselling framework, this study opens up a doctrinal approach to substantiate Buddhist-informed interventions, revealing the significance of canonical data for such research and marking the originality and feature of this project. However, this proposed framework is being developed with little exploration of operational procedures. Future studies are suggested to develop non-medicinal and non-intrusive programmes based on this framework, and to explore other concepts of Chinese Buddhism for therapeutic purposes. In conclusion, this research, recapturing the Buddhist power of discourse in the caring field, sheds light on how the bodhisattva spirit can be put into practice via self-transcendence and a quest for well-being in contemporary cultures, through self-benefiting altruism.published_or_final_version
Social Work and Social Administration
Doctoral
Doctor of Philosophy
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Rwimo, Edward John. "How solidarity as a virtue can promote better living conditions in Tanzania." Thesis, Boston College, 2015. http://hdl.handle.net/2345/bc-ir:105021.
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Nguyen, Bao. "Generosity: The flourishing virtue in the consecrated life." Thesis, Boston College, 2012. http://hdl.handle.net/2345/bc-ir:105010.
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Leleki, Msokoli William. "The Methodist Church and society in Transvaal (1948-1976)." Diss., 2004. http://hdl.handle.net/2263/24546.
Full textAbstract:
This work seeks to describe and analyze the origins, growth, development, and main features of what can be termed the Methodist Church in the Transvaal Area. Faith in God was the only thing that kept some Christians and Methodists in particular going during those difficult times. Despite a high price to be paid in the struggle, some church groups found it imperative to fight for human liberation as a sign of being obedient to God. This thesis specifically aims at tracing the role played by the Methodist Church in the broader society in the Eastern Transvaal and Swaziland area presently known as the Highveld and Swaziland District looking specifically at the period between 1948 to 1976. The interest is to discover out the Methodist Church's reaction to the introduction and implementation of the apartheid systems. In 1948 the National Party came to power in South Africa bringing with it the formulated policy of apartheid. Any church felt challenged and denied an opportunity to put into action gospel imperatives. During this period the Methodist Church was caught between practicing Gospel imperatives to remain true to herself and being obedient to those in authority to allow herself to be divided along racial lines. For the Methodist Church to claim to be "one and undivided" called for risking to loose properties and being a church without white membership. Interesting enough it was again in the Transvaal in Soweto on the 16th June 1976 when the black students riots marked the turning point in the struggle against apartheid. The social witness of the Methodist Church in the Transvaal during the prescribed period was met with mixed feelings depending as to which side of the fence one found yourself.Dissertation (MA (Theology))--University of Pretoria, 2006.
Church History and Church Policy
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Naicker, Linda. "The role of selected churches and communities in the development and maintenance of inter-racial relationships in Natal in the context of apartheid (1970-1994)." Thesis, 2012. http://hdl.handle.net/10413/8728.
Full textAbstract:
In this study, the role of selected churches and communities in the development and maintenance of inter-racial relationships, in South Africa‟s racially stratified apartheid society, was explored. The study traced the history of anti-miscegenation attitudes - from the arrival of the Dutch settlers in the Cape in 1652 - and the theological basis upon which the segregation policies of apartheid were built. The focus of the study was on inter-racial couples and children, who survived the turbulent period of apartheid. Respondents were recruited through the use of the snowball sampling method. A semi-structured interview process was the primary tool for collecting data. Nine people, representing six family units were interviewed. The results of the study indicate that some inter-racial families were able to navigate the period of apartheid and to create a counter-culture of resistance to the oppressive legislation, which criminalized their relationships while others struggled under repression. The system was detrimental to all inter-racial relationships. However, Black women suffered more and were often exploited. The level of support from churches and communities was varied but in general, people in inter-racial relationships relied heavily upon select circles of friends and family within their communities, who helped preserve the clandestine nature of their relationships. In some instances, local churches chose to confront the prevailing injustice of apartheid segregation legislation and to help families construct alternative realities, while in other instances, local churches shared in the general race prejudices of the time and did not offer meaningful support.Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2012.