Academic literature on the topic 'The Christian life discourses in Lesotho'
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Journal articles on the topic "The Christian life discourses in Lesotho"
1
Menchaca-Bagnulo, Ashleen. "Humility and humanity: Machiavelli's rejection and appropriation of a Christian Ideal." European Journal of Political Theory 17, no. 2 (March 30, 2015): 131–51. http://dx.doi.org/10.1177/1474885115577145.
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Though Machiavelli is famous for advising the mere ‘appearance’ of certain Christian and classical virtues (P XVIII), Machiavellian virtù inherits the legacy (though neither the content nor the telos) of the Christian virtue of humility, a virtue that is not present in pagan Roman accounts of heroism. I am not contending that Machiavelli is a Christian nor that he is continuing a Christian principle. Rather, I am asserting in this article that Machiavelli secularises the distinctly Christian virtue of humility, particularly in its affinity with the virtue of compassion, and that this is particularly true in his Discourses on Livy. To demonstrate how this is so, I compare Machiavelli's treatment of the Roman hero Brutus in the Discourses on Livy to the retelling of the life of Rome's liberator in Augustine's City of God.
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Johnston, Anna. "‘God being, not in the bush’: The Nundah Mission (Qld) and Colonialism." Queensland Review 4, no. 1 (April 1997): 71–80. http://dx.doi.org/10.1017/s1321816600001331.
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Throughout the history of British colonies, the intermingling of commerce and ‘civility’ produced the kinds of colonies that Britain (like other imperial nations) most needed — colonies which not only produced raw materials or space for recalcitrant criminals, but also spaces in which imperialist discourses could educate, convert, and expand what was known of human consciousness. The imperial ‘duty’ was to civilise and conquer the unknown non-Western world for imperial consumption and ‘native’ edification. Through education, both religious and secular, European missionaries sought to inculcate native minds and bodies with the tenets of Western Christianity and culture. Whilst many recent studies have examined the ways in which imperial discourses conquered and codified ‘other’ cultures and peoples, the history of the missionary movement exemplifies a particularly overt form of the dissemination of imperial/Christian discourses. Through Christian teachings, which not only codified religious thinking but also appropriate social behaviour, imperial discourses shaped the manner in which life was experienced under Christian and imperial rule. This paper will explore the ways that missionary activity assisted and effected colonial control.
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Girling, Kristian. "Dominican Contributions to Christian Life in Mesopotamia-Iraq (c. 1750–2017)." Downside Review 136, no. 2 (April 2018): 85–98. http://dx.doi.org/10.1177/0012580618771536.
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A community of particular significance in the development of Mesopotamian-Iraqi Christian life in the modern era was (and is) the Dominican Order which has had a sustained presence since the 18th century. This article serves as an overview of Dominican contributions to Syriac Christian life in Mesopotamia and reflects on the Order’s presence as part of the traditional plurality of Iraqi society. Notwithstanding the rise of Da’esh/ISIL since June 2014 multiple religious traditions continue to exist in Iraq. The willingness of wider Iraqi society to accept a Christian presence is easily forgotten in contemporary narratives which focus on sectarian discourses and avoid acknowledging that the Middle East is not dichotomous in perpetuity: there are wider considerations than Jewish-Muslim, Arab-Kurd, Arab-Persian &c. Moreover, while Islam is an ever present reality in the modern and contemporary Middle East, it is not the only reality.
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Humphries, Mark, and David M. Gwynn. "THE SACRED AND THE SECULAR: THE PRESENCE OR ABSENCE OF CHRISTIAN RELIGIOUS THOUGHT IN SECULAR WRITING IN THE LATE ANTIQUE WEST." Late Antique Archaeology 6, no. 1 (2010): 493–509. http://dx.doi.org/10.1163/22134522-90000143.
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The impact of Christianity on secular life in Late Antiquity is often conceived in rather negative terms, as various characteristic features of classical Antiquity are regarded as coming to an end. Within this interpretative framework, most studies of the literature of Late Antiquity have focussed on the survival of ‘classical’ (or ‘pagan’ or ‘secular’ ) traditions and tropes in Christian writings. This paper examines the question from the opposite perspective. It aims to forefront various ways in which Christian discourses penetrated writings that were not primarily religious in content in the Latin West from the 4th c. to the 6th.
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Glenna, Leland. "LIBERAL ECONOMICS AND THE INSTITUTIONALIZATION OF SIN: CHRISTIAN AND STOIC VESTIGES IN ECONOMIC RATIONALITY." Worldviews: Global Religions, Culture, and Ecology 6, no. 1 (2002): 31–57. http://dx.doi.org/10.1163/156853502760184586.
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AbstractThe recognition that ecological problems often extend beyond nation-state boundaries has prompted environmentalists, politicians, and academics to call for and generate problem-solving discourses meant to be global in perspective. Free-market rhetoric has emerged as one of the more prominent of the global discourses, even though the free market's commodification of human beings and nature causes many environmental problems. To discredit this economic rationality, many scholars have compared it to religion. These comparisons are intriguing, but they have lacked the critical analysis necessary to appear as anything more than name-calling. This paper clarifies the definition of religion and uses it to examine the origins of economic rationality's fundamental presupposition—that greedy self-interested competition generates more social benefits than altruistic cooperation—within eighteenth-century Natural Law vs. Ecclesiastical Law debates. Despite economic rationality's adoption of sophisticated empirical methods and mathematical rigor over the past two centuries, it is a religion because it retains vestiges of the Protestant Christian and Stoic beliefs of how social life is governed by supernatural intervention when it uncritically promotes policies based on that presupposition. Recognizing economic rationality is a religion may benefit those who are striving to develop systems of governance based on democratic principles by leading to a greater understanding of economic rationality's normative attraction.
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Kwok, Wai Luen. "Theology of Religions and Intertextuality: A Case Study of Christian–Confucian and Islamic–Confucian Dialogue in the Early 20th-Century China." Religions 10, no. 7 (July 3, 2019): 417. http://dx.doi.org/10.3390/rel10070417.
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In this paper, I will propose an intertextual theology of religions from a non-Western cultural perspective through the works in The True Light Review, an official magazine of Chinese Baptist churches, and Yue Hua, a prominent and long-lived Muslim magazine. My aim is to show that the religious discourses in these Chinese religious periodicals inform us of an alternative understanding of literary construction of religious plurality and challenge the current versions of theology of religions. With the concept of intertextuality, the differentiation and integration of religious identities indicates that language-constituted realities are multi-dimensional and multi-directional. In some respects, religious believers would like to differentiate themselves in the search for an authentic and meaningful life, but, they are nonetheless already interconnected and interrelated. In some other respects, they approach and embrace each other for integration to assert a common identity among religions in that area, but that could transform their religions with new meaning. Our case study will also further theological reflection of the nature of Christian life in predominantly non-Christian societies as an intertextual religious reality.
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Mate, Rekopantswe. "Wombs As God's Laboratories: Pentecostal Discourses of Femininity in Zimbabwe." Africa 72, no. 4 (November 2002): 549–68. http://dx.doi.org/10.3366/afr.2002.72.4.549.
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AbstractStudies of born-again Churches in Africa generally conclude that they help members embrace modernity. Their teachings provide the ideological bases for members to embrace changing material realities. Such studies are rather silent on the demands of this ideological frame on women and men. This article looks at two Zimbabwean women's organisations, Gracious Woman and Precious Stones, affiliated to Zimbabwe Assemblies of God in Africa and Family of God respectively. Using ethnographic methods, it argues that such organisations teach women domesticity and romanticise female subordination as glorifying God. They discourage individualism by exalting motherhood, wifehood and domesticity as service to God. These demands emerge at a time when life is changing drastically in urban areas as women get educated and enter the professions. Economically a small but growing number of black families have experienced some upward mobility—something these Churches encourage through ‘the gospel of prosperity’. Although accumulation and upward mobility free families from (traditional) kin obligations which the Churches encourage, women are discouraged from resisting the patriarchal yoke even when material circumstances make it possible. The organisations repackage patriarchy as Christian faith. The article concludes that if these Churches are concerned with managing modernity, then they see modernity as female subordination.
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Ngoshi, Hazel Tafadzwa. "PORTRAIT OF A POLITICAL LIBERATION THEOLOGIAN: LIBERATION THEOLOGY AND THE MAKING OF ABEL MUZOREWA’S AUTOBIOGRAPHICAL SUBJECTIVITY IN RISE UP AND WALK." Imbizo 5, no. 1 (June 23, 2017): 97–109. http://dx.doi.org/10.25159/2078-9785/2833.
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Autobiographical subjects are products of their experiential histories, memories, agency and the discourses of their time lived and time of textual production. This article explores the religious and political discursive economy in which Abel Muzorewa (former Prime Minister of Zimbabwe-Rhodesia) narrates the story of his life and how this discursive context constructs his autobiographical subjectivity. The article examines how Muzorewa’s religious beliefs – combined with his experiential history of being a colonial subject – are deployed as a strategy of constructing his subjectivity. I argue that the discursive contexts of mass nationalism and his Christian religious beliefs grounded in Latin American liberation theology construct both Muzorewa as the subject of Rise up and walk and the narrative discourse. The article posits that the narrative tropes derived from Christian texts that Muzorewa deploys mediate his identity, and that his selfhood emerges with the unfolding of the narrative. What he claims to be political pragmatism on his part is also inspired by the practical theology which he subscribes to. I argue that his subjectivity is complexly realised through the contradictory relationship between missionary theology and liberation theology.
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Koopman, Nico. "Reformed Theology in South Africa: Black? Liberating? Public?" Journal of Reformed Theology 1, no. 3 (2007): 294–306. http://dx.doi.org/10.1163/156973107x250987.
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AbstractThis paper discusses the inherent public nature of Reformed theology and demonstrates how Reformed theology informed and enriched the discourses of black theology, liberation theology, and public theology in both apartheid and post-apartheid South Africa. Black, Reformed theologian Allan Boesak emphasized the reign of the Triune God in all walks of life. Reformed theologian John De Gruchy cherished the central notion in Reformed theology that God especially identifies with the poor, wronged, and most vulnerable. Finally, Reformed theologian Dirkie Smit demonstrates how Reformed theology assists the development of public theology by focusing, on the one hand, on the rich Christian confessional tradition, and on the other hand, by participating in pluralistic public debates on the basis of this rich tradition. Based on this discussion, some lessons for the development of public theology from the Reformed tradition are spelled out.
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KRISHNAN, SNEHA. "Anxious Notes on College Life: The Gossipy Journals of Eleanor McDougall." Journal of the Royal Asiatic Society 27, no. 4 (September 26, 2017): 575–89. http://dx.doi.org/10.1017/s1356186317000293.
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AbstractThe educated woman and the college girl were, for the great part of the nineteenth and twentieth centuries in India, subjects of immense anxiety. In this article, I examine the gossipy narratives that a missionary educator in South India, Eleanor McDougall, wrote biannually for readers in America and Britain, whilst she was Principal of Women's Christian College (WCC) in erstwhile Madras, along with the book on her experience that she eventually published. In doing so, I locate the circulation of gossip in transnational circuits as a site where colonial anxieties about young Indian women as subjects of uplift came to be produced. For women like McDougall, the expression of urgent anxiety about young women's moral and social conditions served as a means to secure legitimacy for the work they did, and position themselves as important participants in a new discourse of philanthropically mediated development that emerged in the early twentieth century with the influx of American charitable capital into countries like India. At the same time, I show, in responding to her writing about them, that the Indian staff and students at WCC did not concur with colonial authority marks a site of refusal: suggesting the anxious boundaries of colonial knowledge production at a time when the surety of discourses of racial difference was beginning to unravel. In its study of McDougall's gossipy writing, this article therefore contributes to a complicated and non-linear understanding of emotions as a site of power and hierarchy.
Dissertations / Theses on the topic "The Christian life discourses in Lesotho"
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Phohlo, Tlali Abel. "Gendered consciousness as watershed of masculinity: men’s journeys with manhood in Lesotho." Thesis, 2011. http://hdl.handle.net/10500/4880.
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This study explores the operations of Sesotho masculinity: its dominant ideas and practices and
their effects on Basotho women and men and this latter‟s resistance to a gender-ethical
consciousness gaining momentum in Lesotho. It challenges a deep running belief among the
Basotho that being born male necessarily means being born into a superior social position and
status that is naturally and divinely sanctioned. It investigates how the dominant postcolonial
discourse called sekoele (a return to the traditions of the ancestors) and the Christian churches‟
discourses of the “true”/“authentic” Christian life, framed by the classical biblical and
confessional dogmatic traditions, actually support and sustain this belief and so reinforce the
imbalance of power in favour of men in the order of gender relations in Lesotho. On the
contrary, through the principles of the contextual theologies of liberating praxis, social
construction theory, a narrative approach to therapy, gender-ethical consciousness and
participatory approach, the study argues that masculinity and ways of being and thinking about
men are socially constructed through historical and cultural processes and practices. It is in these
processes and practices that Basotho men have been and continue to be advantaged and
privileged over women.
This study has challenged this situation by tracing the existence of alternative, more ethical ways
of being and thinking about men in those historical and cultural processes and practices; ways
which are more open to women and children and their wellbeing in the everyday life interactions.
In this way, the study argues for a gender-ethical consciousness, which, in particular, invites
Basotho men to engage in a reflection on their participation in a culture and practices which
oppress the other, especially women and children. It invites Basotho men to accountability and
responsibility. In this sense a gender-ethical consciousness is understood as watershed of
masculinity in Lesotho. The participation of a group of Basotho men who offered to reflect on
their relationship with the dominant masculinities, demonstrates how Basotho men are struggling
to transform yet they fill us with the hope that change is possible.Humanities Social Sciences and Theology
D. Th. (Practical Theology with specialisation in Pastoral Therapy)
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Spies, Nicoline. "Exploring and storying Protestants Christian women's experiences living in sexually unhappy marriages." Thesis, 2011. http://hdl.handle.net/10500/4823.
Full textAbstract:
This research project arose from my journeys with Protestant Christian women who were living in
sexually unhappy marriages. In South African Protestant faith communities there is the expectation
that Christian marriages will experience sexual fulfilment. For many Christian women however,
sexual unhappiness becomes their reality. Sexuality is cocooned in silence not only within the
church, but also in many Christian marriages. This leaves many Christian women (and men) with
little or no recourse to address sexually unhappy marriages.
My research journey briefly explored the social construction of sexuality within the history of
Christianity to see which discourses underpin current constructions of White Christian female
sexuality. This participatory feminist action research journey centralised the voices of present-day
contexts: Protestant Christian women, as well as clergy, were invited to share their understandings
and interpretations of matrimony and sexual practices in relation to their faith. With the help of
narrative therapeutic practices, some of the dominant social and religious discourses that constitute
White Christian female sexuality were explored, deconstructed and challenged.
This research journey aimed to penetrate this silence and to invite Christian women, who are living
in sexually unhappy marriages, to share their experiences. This exploration included the faith
predicaments and relational complexities, challenges and dilemmas Protestant Christian women
experience when living in sexually unhappy marriages. This feminist-grounded action research
explored the effects and consequences which living in sexually unhappy marriages held for the cosearchers.Practical Theology
D.Th. (Specialisation in Pastoral Therapy)
Books on the topic "The Christian life discourses in Lesotho"
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Symeon. On the mystical life: The ethical discourses. Crestwood, NY: St.Vladimir's Seminary press, 1997.
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Symeon. On the mystical life: The ethical discourses. Crestwood, NY: St. Vladimir's Seminary Press, 1995.
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To draw closer to God: A collection of discourses. Salt Lake City, Utah: Deseret Book, 1997.
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Pilgrim's progress, Puritan progress: Discourses and contexts. Urbana: University of Illinois Press, 1993.
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The Christianization of the Anglo-Saxons, c. 597-700: Discourses of life, death and afterlife. London: Continuum, 2009.
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Martineau, James. Endeavours After the Christian Life: Discourses. Nabu Press, 2010.
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Christian Discourses: Kierkegaard's Writings, Vol 17. Princeton University Press, 1997.
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1912-, Hong Howard Vincent, and Hong Edna Hatlestad 1913-, eds. Upbuilding discourses in various spirits. Princeton, N.J: Princeton University Press, 1993.
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Symeon and Alexander Golitzin. On the Mystical Life: The Ethical Discourses. St. Vladimir's Seminary Press, 1998.
Find full textBook chapters on the topic "The Christian life discourses in Lesotho"
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Gribetz, Sarit Kattan. "Introduction." In Time and Difference in Rabbinic Judaism, 1–34. Princeton University Press, 2020. http://dx.doi.org/10.23943/princeton/9780691192857.003.0001.
Full textAbstract:
This introductory chapter provides an overview of how the rabbis used time-keeping and discourses about time to construct crucial social, political, and theological difference. As the rabbis fashioned Jewish life and theology in the Roman and Sasanian worlds, they articulated conceptions and structures of time that promoted and reinforced new configurations of difference in multiple realms. The chapter then reflects on the categories of “time” and “difference” and the interrelationship between the two. It discusses three interrelated cultural and political dimensions of the rabbis' late antique world. Rather than set within a conventional historical contextualization, however, the story is told as a history of time, highlighting specifically temporal aspects of the Jewish, Greco-Roman, and Christian contexts in which the rabbinic movement emerged and developed.
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Nehring, Daniel. "Making Neoliberal Selves: Popular Psychology in Contemporary Mexico." In A Post-Neoliberal Era in Latin America?, 47–70. Policy Press, 2019. http://dx.doi.org/10.1332/policypress/9781529200997.003.0003.
Full textAbstract:
Since the 1970s, academic debates have considered how psychological discourses may legitimize or challenge capitalist forms of social organization. However, these debates have largely focused on the USA and Western Europe. The roles which psychological discourses play in contemporary popular cultures in Latin America remain poorly understood. Here, I use an analysis of the Mexican self-help publishing industry to examine the roles which psychological narratives may play in constructing, bolstering or subverting neoliberal subjectivities. Self-help books, my subject matter, are widely read in Mexico and at the international level. They therefore constitute a nexus through which the narratives of self and social relationships of academic psychology percolate into popular culture. In Mexico, self-help publishing involves, first, the translation and sale of texts written elsewhere, often in the USA, Europe and other Latin American nations, and, second, the sale of books by Mexican authors. This gives the Mexican self-help industry a distinctively hybrid character, as a variety of interpretations of self-improvement compete with each other for a readership. Here, I contrast self-help texts that blend psychological concepts with Christian nationalism with secular accounts that rely on pseudo-scientific and philosophical arguments to formulate a moral vision of a successful life. In spite of their narrative diversity, I argue that neoliberal understandings of self, choice, and personal responsibility are pervasive in self-help texts. The organization of the self-help publishing industry according to neoliberal economic principles and the refashioning of authors as competitive self-help entrepreneurs may explain this narrative convergence to some extent.