This thesis explores the theological and societal underpinnings of Boëtius Murenius's judgements regarding the administration of communion during his clerical visitations in mid-17th century Åland. By examining the visitation protocols written by Murenius, a contract dean in Åland during the 1600s, the study investigates his rulings on communion-related cases, reflecting upon the role of religion as a moral authority and its impact on societal structures during a transformative period in Swedish history. The study considers Murenius's detailed records which reveal his handling of sixteen cases related to clergy misconduct in communion delivery, among other pastoral duties. The analysis is framed around the question of how Murenius adjudicated communion-related cases during his visitations. The study aims to shed light on the interaction between church doctrines and secular societal norms and values, as reflected in Murenius's judgements. Comparisons are drawn to contemporary issues, such as the administration of digital communion during the COVID-19 pandemic, highlighting the continuity and challenges in maintaining religious practices and traditions. The thesis concludes that while Murenius upheld sacred practices, he showed mercy and understanding, balancing religious doctrine with human imperfections. His approach reflects broader Reformation theological perspectives, emphasizing the significance of communion within Lutheran faith. The study underscores a historical continuity in managing religious practices, offering insights into the complex interplay between religion, morality, and society, and suggests avenues for future research to further understand this dynamic relationship.

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This dissertation represents my heuristic response to cultural and ecological historian, Thomas Berry’s (1988, 1999, 2006) multi-dimensional call for connection to the Earth. The term, Heuristic, defined as “enabling a person to discover or learn something for [oneself]” (www. Oxforddictionary.com) describes a journey of learning undertaken out of a desire to live more justly and sustainably on this planet. My inquiry began with a search for the foundational meanings underlying Berry’s statement: Humans must undertake a radical shift in consciousness in order to come to the realization that the Earth is a Communion of Subjects and not a Collection of Objects (www.thomasberry.org). It led to a holistic exploration of academic study and lived experience in the realms of evolutionary science, quantum theory, depth psychology, Indigenous wisdom, and contemplative practice. It resulted in a shift in consciousness that strengthened my connections to human and other-than-human inhabitants of the Earth, added depth to my own story, and provided understandings about the inseparability of all life from a number of perspectives. This work will contribute to the body of educational literature that explores the integration of qualitative Place-based, Arts-based, Narrative, and Contemplative ways of knowing with rigorous scholarly research. I intend to apply the holistic learning gleaned from the integration of the scholarly and participatory components of this research to the development of future pedagogy that enhances the understanding that human beings are inseparably connected not only to our human ancestors, but to the other species, and to the ancient energies of the Earth as well.

Selon Jean-Louis Leutrat, « les larmes sont un sujet éminemment cinématographique ». Art de l'image en mouvement, le cinéma ouvre la voie à une « dynamique» des larmes. Au cinéma, les larmes coulent dans l’image : elles apparaissent, se forment et se transforment. Connues pour leur faculté de purification, d'échange et d'union, les larmes permettent aux gens de communiquer leur désir d'être accueillis les uns dans les autres. Ainsi, dans le mélodrame, les larmes coulent afin de combattre la difficulté d'être en contact avec « l'autre ». Douglas Sirk, maître du mélodrame hollywoodien fait des larmes un moyen d'expression contre une stratégie qui caractérise son style, la séparation. Entre le besoin des personnages d'établir une union et une stratégie dominante de la séparation dans les films, une dynamique des larmes s'établit au cœur d'une tension entre l'union et la séparation. Dévoilement. communion, conversion, sont les trois étapes de la dynamique qui s'engendre. Avec son refus de montrer des larmes « réelles» pour des raisons éthiques, Krzysztof Kieslowski aggrave la tension entre la séparation dans un monde qui représente la « modernité », et l'écoulement des larmes. Il procure, en plus, à celles-ci une profondeur esthétique et leur donne différentes formes. Dans un cas plus extrême, Ingmar Bergman, à travers son style, interdit à ses personnages de verser des larmes, par peur de décoller le masque qui les protège du néant habitant leur monde. Les larmes touchent à une situation critique, elles appellent à l'union, tout en comportant le danger d'anéantissement. / According to Jean-Louis Leutrat, "tears are a highly cinematic subject". As an art of image in movement, cinema may attribute to tears a certain "dynamic". In cinema, the tears flow in the picture: they appear. are formed and transformed. Known for their ability of purification, exchange and union, tears allow people to communicate their desire to be received one in another. Hence, in Melodrama, tears flow to face the difficulty of getting in touch with the "ether". Douglas Sirk, the master of Melodrama in Hollywood, makes of tears a means of expression against a strategy that characterizes his style, the strategy of separation. Between the need to establish a union, and a dominant strategy of separation, a dynamic of tears is born in the core of the strength between union and separation. Unveiling, communion, conversion, are the three stages of the produced dynamic. In his approach of denying "real" tears for ethical reasons. Krzysztof Kieslowski increases the tension between separation in a "modern" world and the flow of tears, while providing them a more aesthetical depth and different forms. More extremely, Ingmar Bergman, through his style, prevents his characters from shedding tears, by fear of taking off the mask that protects them from the nothingness that haunts their world. Tears reach a critical state; they call for the union, while featuring the danger of annihilation.

Cette recherche, qui porte sur l'inculturation de la liturgie anglicane en République Démocratique du Congo (RDC), repose sur l'identification d'une double cause des difficultés que rencontre la vie de la foi chrétienne en pays congolais. D'une part, il y a le rejet total, par l'Évangélisation de "l'époque missionnaire", de toutes les valeurs culturelles africaines susceptibles de s'ouvrir à l'Évangile. Cela a contraint l'Africain à deux fidélités superposées: la fidélité à sa foi chrétienne et la fidélité à sa religion traditionnelle africaine. D'autre part, il y a la transposition en pays congolais de la liturgie anglo-saxonne telle qu’elle a été conçue et vécue en Occident. Dans cette recherche, nous préconisons une façon de reconnaître effectivement les valeurs des cultures africaines en vue de les intégrer dans la liturgie anglicane, et ce, afin de rendre celle-ci plus acceptable, plus compréhensible, plus active et, partant, plus adaptée aux peuples de la RDC. Pour atteindre cette fin, nous proposons un modèle-type de liturgie eucharistique anglicane inculturée, un modèle-type nourri de l'approche théologique et pastorale de l'inculturation.

Ce travail part d’une double intuition de Georges Bataille. D’une part, une loi qu’il énonce au Collège de Sociologie : « Les êtres humains ne sont jamais unis entre eux que par des déchirures ou des blessures ». D’autre part, l’idée que les œuvres d’art sont, depuis Lascaux, les traces d’une archéologie de la vie communautaire des hommes, le chiffre d’un non-savoir sur la sphère du sacré qui fait tenir les hommes ensemble, à travers quelques figures-limites (le cadavre, les larmes, l’orgie, le sacrifice). Ces deux intuitions me permettent de définir l’anthropologie figurative comme la discipline qui cherche dans les images une pensée figurale de la communauté, et le partage de la douleur dans le cinéma contemporain comme l’un de ses objets privilégiés. Les pensées contemporaines de la communauté (Jean-Luc Nancy, Giorgio Agamben, Roberto Esposito) m’autorisent cette hypothèse : le cinéma contemporain a désormais moins affaire à la construction politique d’un peuple qu’à la figuration de communautés trouvant dans l’événement du partage leur seule fin. Or, seul un travail figural peut contrevenir à la solitude du corps souffrant et défaire sa clôture pour l’inclure dans un groupe pathétique qui synchronise des gestes ou assemble des chairs. Le corpus international de films que je constitue autour de la survivance de figures de la communion (Joao Pedro Rodrigues, Pedro Costa, Béla Tarr, Steve McQueen, Bruno Dumont) ou d’une figuration chorégraphique du soin (Tsai Ming-liang, Apichatpong Weerasehtakul, Vincent Gallo, Gus Van Sant) relève d’un réalisme figuratif qui demande à être étudié non pas sous l’angle d’une politique de l’esthétique (Jacques Rancière), mais d’une impolitique de la beauté. Soit l’idée que l’art est ce lieu où la puissance du pâtir et la puissance du partage, sans faire une politique, autorisent l’espoir d’une communauté prochaine. / This work started with two crucial insights from Georges Bataille’s œuvre. On the one hand, Bataille formulated a law on the constitution of community in the Collège de Sociologie: “Human beings are only linked together by wrenches or wounds”. On the second hand, he elaborated the idea that works of art are, since Lascaux, the traces of an archaeology of men’s community life, the code of a “non-savoir” about the sacred sphere which ties men together thanks to some borderline figures (the corpse, the tears, the orgy, the sacrifice). These two ideas allow me to define figurative anthropology as the discipline that seeks a figural thought of community in images, and the sharing of pain as one of its privileged objects. Contemporary thoughts of community (Jean-Luc Nancy, Giorgio Agamben, Roberto Esposito) allow me to state this hypothesis: contemporary cinema is not pertaining to the political construction of a people but to the figuration of communities which find in this very sharing their sole purpose. Only a figural work can contravene to the loneliness of a suffering body and break its closed isolation into include it in a pathetic group that synchronises gestures and assembles fleshes. The international corpus of films that I put together about the survival of figures of communion (Joao Pedro Rodrigues, Pedro Costa, Béla Tarr, Steve McQueen, Bruno Dumont) or the choreographic figuration of care (Tsai Ming-liang, Apichatpong Weerasehtakul, Vincent Gallo, Gus Van Sant) comes under a figurative realism which has not to be studied from the point of view of the politics of aesthetics (Jacques Rancière), but of the impolitics of beauty: that is to say that art is the place where the capacity for suffering and sharing, without leading to a political construction, allows the hope of an imminent community.

Les relations œcuméniques se cristallisent autour du ministère et un blocage semble avoir été atteint sur ce point. Depuis cinquante ans, les Églises luthériennes et réformées dialoguent au plan international avec l’Église catholique sur cette question et de nombreux rapports ont été édités. Cette étude analyse les convergences fortes, les légitimes différences et les divergences qui apparaissent dans ces dialogues au sujet de l’apostolicité de toute l’Église, de l’importance du sacerdoce commun des baptisés, de la nécessité d’un ministère ordonné au service de la prédication et de l’administration des sacrements, de l’importance constitutive pour l’Église d’un ministère d’episkopè en charge de veiller à sa fidélité à l’Évangile et à son unité au plan supra-local. Elle montre que le ministère n’est pas la question ultime mais révèle des enjeux ecclésiologiques fondamentaux qui apparaissent dans le lien entre communion eucharistique et communion ecclésiale, la structuration de l’Église sur le plan universel et son rapport aux Églises locales, la présence en plénitude de l’Église de Jésus-Christ dans une ou plusieurs Églises particulières. Elle pose des jalons de réflexion pour avancer vers une reconnaissance mutuelle des ministères qui, si elle n’est à l’ordre du jour, demeure encore possible. / Ecumenical relations tend to crystallize around the question of ministry, a subject on which current dialogue seems to be blocked. For fifty years, the Lutheran and Reformed Churches have been engaged in dialogue at the international level with the Roman Catholic Church on this question. Numerous reports have been produced. This study analyzes the strong convergences, the legitimate differences and the divergences which appear in these dialogues on the apostolicity of the Church, the importance of the common priesthood of the baptized, the necessity of a special ministry conferred by ordination for the service of preaching and administration of the sacraments and the essential importance for the Church of a ministry of episkopè to protect the integrity of the faith and preserve the unity of the church. The study demonstrates that ministry is not the ultimate question, but one that reveals fundamental ecclesiological issues which appear in the connection between eucharistic and ecclesial communion, the structuring of the Church on a universal level and its relationship with local Churches, the presence in fullness of the Church of Jesus Christ in one or several particular Churches. The study offers a reflexion which prepares the ground for moving forward to a mutual recognition of ministries which, although not currently on the agenda, nevertheless still remains possible.

何偉俊. / "2008年8月". / "2008 nian 8 yue". / Thesis (M.Phil.)--Chinese University of Hong Kong, 2008. / Includes bibliographical references (leaves 126-132). / Abstracts in Chinese and English. / He Weijun. / Chapter 第一章： --- 緒論 --- p.1 / Chapter 第一節： --- 引言 --- p.1 / Chapter 第二節： --- 前人硏究回顧 --- p.2 / Chapter 第三節： --- 硏究方法 --- p.16 / Chapter 第二章： --- 戰前的香港聖公會教育 --- p.19 / Chapter 第一節： --- 教會傳教會的成立及到中國傳教的背景 --- p.19 / Chapter 第二節： --- 早期聖公會在香港的辦學情況 --- p.21 / Chapter 第三章： --- 何明華時期的聖公會教育 --- p.37 / Chapter 第一節： --- 近代宣教思潮的影響 --- p.37 / Chapter 第二節： --- 共產主義的威脅 --- p.42 / Chapter 第三節： --- 戰後難民潮與失學兒童 --- p.46 / Chapter 第四節： --- 辦學與教會財政的關係 --- p.51 / Chapter 第五節： --- 何明華與教會傳道會的分歧 --- p.60 / Chapter 第六節： --- 聖公會與政府的教育爭議 --- p.60 / Chapter 第七節： --- 辦學與傳教 --- p.65 / Chapter 第四章： --- 白約翰時期的聖公會教育 --- p.77 / Chapter 第一節： --- 免費教育 --- p.78 / Chapter 第二節： --- 七十年代的聖公會宗教教育 --- p.97 / Chapter 第五章： --- 總結 --- p.116

The study is about discipleship in Mark 10:35-52: a model for leadership development of clergy in the Church of Uganda (Anglican). In this thesis I engage with three contextual models that have impacted on the leadership development of clergy in the Church of Uganda (Anglican) namely: the Ganda model of kingship, the Church Missionary Society (CMS) model and the East African Revival (EAR). Kingship models reflect oppressive codes of patronage and authoritarianism which have influenced all sectors of the church leading to constant struggle for power. The East African Revival emerged as a resistance model against the two “banking models” of Christianity. The movement managed to decode the banking models through their values of simplicity manifested through hospitality, fellowship and Bible study. They overcame the racism and ethnic hostility that had been cultivated by the CMS missionaries and the Ganda. These three models are then brought into dialogue with the Jesus model of servant leadership to develop a model which is both Biblical and contextual. Social historical criticism coupled with the Freirian pedagogical approach is used to analyse and critique both the contextual models and the text of Mark 10:35-52. Oppressive codes such as hierarchy, honour and status, kyriarchy, and patronage have been identified in both the text and contextual models of leadership. These oppressive codes have been decoded using Jesus’ model of servanthood in which he embodied the oppressive codes as the New Human Being, resulting in equality for all irrespective of ones’ social status or gender. Jesus embodied the servant role which was meant for the slaves and the poor by laying down his life as a ransom for many. Jesus’ shameful death was a way of decoding the power of the cross where the slaves, insurrectionists, and servants were crucified. Since then the cross became a symbol of liberation where the slaves, insurrectionists and servants could find victory and justification. The cross brought equality between the oppressed and the oppressors. Women found favour before Jesus in the face of a kyriarchal culture where only a male figure counted. The poor, sick and blind and those considered outcasts in society found victory and liberation in Jesus. Appropriation of Jesus’ discipleship model of servanthood creates a place of dialogue, where the situation in the Church of Uganda (Anglican) can enter into an extended conversation with Jesus’ discipleship model. This thesis suggests that the contextual models of leadership development in the Church of Uganda (Anglican) in dialogue with the Jesus model of leadership can result in a contextual model of an egalitarian church where everybody, irrespective of gender, status and tribe, could enjoy the privilege of being a member of the family of God. / Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2012.

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