Den här uppsatsen är en kritisk analys av King och hans ickevåldsideologi. Uppsatsens syfte och avgränsning är att granska och redogöra för den ideologi som King genom sina tal, predikningar och övriga skrifter redogjorde för. Metoden jag använt mig av är att systematisera Kings ideologi för att därefter analysera den. Efter en kritisk granskning av Kings ickevåldsideologi står det klart att den är koherent, men att hans argumentation emellanåt är bristfällig. I synnerhet brister King vid en rimlighetsprövning.                       Kings ickevåldsideologi utgick från en teocentrisk världsbild med naturrättslig filosofi. Han menade att alla människor är skapade till Guds avbild och att alla människor har möjligheten att göra gott. Kings ickevåldsideologi grundar sig på aktivt motstånd där människan med kärleken som redskap och civil olydnad kan åstadkomma samhällsförändringar. Han tog tydligt avstånd från all typ av våldshandlingar och menade att våld aldrig medför en varaktig förändring, att våld är omoraliskt och ovärdigt en människa samt att ickevåld är det enda sättet att förändra samhällsproblem sett ur ett långsiktigt perspektiv. / The purpose of this Master thesis is to give an account of and review the ideology yhat King presented through his preaching, speeches and other sources. The metod I have chosen for this purpose is to systematize King’s ideology and the to critically analyze it. When doing so I have discoverd that King’s non-violent ideology is coherent, but that his argumentation is somewhat defective, especially when examing its plausibility.                      King’s non-violence ideology was based on a theocentric wordview and a natural law pholosophy. He tought that all men are created in the image of God and that all humans have the possibility to do good. King’s non-violence ideology is based on active resistance where people use love and civil disobedience as tools to enforce subversive changes. King was against all types of violent actions and stated that violence never leads to sustainable change, that violence is immoral and unworthy of any human. King also said that non-violence is the only way to combat societal problems in a long-term perspective.

This thesis seeks to expand the self-critical resources of contemporary theological economic ethics by bringing the method of a pre-modern theologian and social commentator, Martin Luther (1483-1546), into interaction with that of a modern contribution to social ethics, the Swiss theologian Arthur Rich (1910-92). This thesis is the first substantial treatment in English of Rich’s magnum opus, Wirtschaftsethik. The demonstration of the thesis is undertaken by a close engagement with a selected publication of Luther (his 1519/20 Großer Sermon von dem Wucher) and of Rich (his masterwork, Wirtschaftsethik, published in two volumes in 1984 and 1990 respectively). The thesis does not simply describe Luther’s and Rich’s economic ethics, but demonstrates the way in which they operate, that is, their method. An introduction sets out the thesis, and defends its method. Chapter 1 introduces Luther’s sermon on usury, and situates it in its context. It then gives a commentary on Luther’s method, discussing its genre, the way in which Luther deploys Scripture and exploits doctrines with respect to ethics, and his concept of the twofold government of God. It analyses how Luther brings these theological motifs to bear on a particular economic question. Chapter 2 sketches Arthur Rich’s life and work, and presents Rich’s method as set out in Wirtschaftsethik. It discusses his understanding of ethics, his approach to Scripture, and his adoption of the thought of Max Weber and John Rawls. Chapter 3 brings our study of Luther to bear on Rich’s approach, noting strengths and weaknesses of Rich’s method. It questions some of Rich’s assumptions, and notes ways in which a more self-critical approach could have made his project more successful. A conclusion then summarises the argument, and makes tentative suggestions as to the wider applicability of the critical questions posed to Rich’s method by the analysis of Luther.

This study is an attempt to show the philosophy of Martin Luther concerning the practical arts and his influence on the philosophy of modern-day industrial arts in the United States. Although Martin Luther is considered generally outstanding because of his influence on religious matters, his philosophy and influence on education as we know it today is recognized.

Redemptive-historical preaching has incredible value to strengthen the preacher's arsenal, but its more radical proponents often resort to unyielding exclusivism, labeling non-conformist sermons as sub-Christian or worse. These exclusivistic leanings inevitably result in an unintended castigation of many faithful preachers throughout church history. Even a preacher like Martin Luther, with a near-universal reputation for Christ-centeredness, is unable to survive this redemptive-historical gauntlet unscathed. This dissertation contends that Martin Luther’s preaching fails to satisfy redemptive-historical standards for Christ-centered preaching, thereby suggesting those standards may be too narrow. The law-gospel paradigm in Luther's Christ-centered homiletic may function as a corrective to the potential overreach among redemptive-historical exclusivists. Certain criteria suggest Luther’s preaching fails to satisfy redemptive-historical standards. Bryan Chapell offers a succinct and well-tested litmus test for redemptive-historical sermons in his important work, Christ-Centered Preaching. Chapell outlines three types of non-redemptive sermons, aptly labeled "Deadly Be's:" (1) "Be Like" messages, which urge hearers to follow a Bible character's example, (2) "Be Good" sermons, which call hearers to obedience, and (3) "Be Disciplined" messages, which compel hearers towards greater diligence. Chapell's "Deadly Be's" will be used to measure Luther's redemptive-historical compliance. Chapter 1 introduces the main research problem and the thesis. Chapter 2 further introduces redemptive-historical preaching and its potential for exclusivism. Chapter 3 establishes Martin Luther as a potential corrective to the exclusivistic leanings of redemptive-historical preaching. Chapter 4 explores Luther's homiletical distinctives, with particular attention given to his law-gospel paradigm. Chapter 5 analyzes four sermons of the early Luther. Chapter 6 analyzes six sermons from Luther’s preaching in mid-career. Chapter 7 investigates six sermons from Luther’s preaching in his final years. Chapter 8 summarizes the basic principles gleaned from Luther's practices in an attempt to present a homiletical methodology for preaching Christ more effectively. Chapter 9 summarizes the main research problem and the effectiveness of Luther's preaching as a potential corrective. In many ways, his preaching both spawned and saved the Reformation. Those who desire to preach Christ more effectively should seriously reckon with his unique contribution to homiletics.

No description available.

The aim of this piece of research is to analyze how Martin Luther King Jr. was portrayed in three U.S newspapers based on framing theory. Through the use of qualitative frame analysis, ten newspaper articles are studied from the period 20/04/1967-11/05/1967. The dates were selected in relation to King’s public opposition to the Vietnam war. The results show that the articles are in most cases characterized by a focus on difference of opinion, polemic responses, and appeals to MLK to stop opposing the war. When understood from the lens of framing theory, this way of writing has been termed the conflict frame. Furthermore, three classroom tasks related to the newspaper articles are suggested. These activities are based on the Swedish curriculum for teaching English as a second language, schema theory, and framing theory.

Typewritten sheets in cover. Thesis (M.A.)--Boston University Bibliography: p. 123-126 This item was digitized by the Internet Archive.

The most systematic work Martin Luther ever created was his De servo arbitrio / The Bondage of the Will (1525), his powerful polemic against the leading Humanist of his day, Erasmus, who had criticized Luther in his De libero arbitrio diatribe sive collatio / The Freedom of the Will (1524). Luther's The Bondage of the Will is regarded as a work representing the organic unity of his entire theological thought; it can be seen as his theology in a condensed form. In spite of the immense significance of Luther's magnum opus, its theological structure and content have so far not yet been satisfactorily revealed. Much research has been conducted on certain detailed aspects of this work of Luther's, such as the problems of the free will, determinism, and predestination. The basic weakness of those analyses is that the details of The Bondage of the Will can be correctly understood only on the basis of a comprehension of the basic systematic theological idea of his work. The very kernel of Luther's own thought and the deepest intentions of his theology in this work are best comprehended by analyzing the inner structure and cohesion of his own thinking and by seeing how his argumentation developed in his dispute with Erasmus. The task of this study is to expose the fundamental systematic theological idea and structure in Luther's The Bondage of the Will. The method employed in the present study is a comprehensive systematic analysis of Luther's thought in his work. Attention will be paid to the conceptualization of issues by Luther, to his main propositions and the arguments he uses to support his claims, and to the structural principles and the core body of his thinking system. The debate between Luther and Erasmus contained genuine paradigmatic differences in their understanding of the Christian faith, but also some misunderstandings, even intentional misinterpretations. The present study aims at clarifying these conceptual confusions and at exploring the possibility of some degree of reconciliation between the conflicting views. My hypothesis is that Luther's own specific and comprehensive understanding of the Trinitarian theology of grace, with special emphasis on Pneumatology, alongside the more obvious Christology, strongly linked with the theology of creation, is the fundamental thought structure of his magnum opus. This enables him to get rid of the common Late Medieval teaching of the free choice of the human being, represented by Erasmus. Above all, Luther is a theologian of grace, sola gratia. The Bondage of the Will, the most Pneumatological treatise he ever wrote, offers a radical and comprehensive Trinitarian theology of grace. Luther understands the human being as an "ecstatic" creature who receives his/her existence and the quality of his/her existence from extra se. Luther argues for this paradigm in terms of the theology of creation, Christology, Pneumatology, and soteriology. As such, the human being was created a creature which is destined for union with his/her Creator in the Holy Spirit who is the actual presence of the Creator in his creature, God sharing his life with the human being. After losing this original state of union, the human being became a battlefield of the opposing transcendental powers, Satan and sin on the one side, and God and his grace, on the other side. The human is free in "things below oneself," in matters that belong to daily human life, but he/she is not free in "things above oneself," in matters that transcend the human being. Luther sees sin as human infirmity, inability to get rid of unbelief and pride which destroyed the human's union with God. The human being cannot change his/her evil orientation but must continue such as he/she is: this is Luther's concept of "the necessity of immutability"; he applies this philosophical concept to soteriological usage. The human being is in a desperate situation in regard to his/her capacities of contributing to his/her own salvation; here Luther follows his logic of theologia crucis. Both in terms of creation and salvation, the human being is meant to be in a communion of life with the Triune God. Luther develops a strong soteriology, understood in terms of an intimate union between the Triune God and the human being. This union is not primarily a cognitive-rational and morally responsible relation, as Erasmus was inclined to think, but a union of being with Christ in the Holy Spirit, koinonia/unio cum Christo in Spiritu sancto. The quality of a human being's life in this world and his/her eternal beatitude depends on whether his/her person is or is not in union with the Holy Trinity. In his Trinitarian theology of grace, Pneumatology, arguably neglected in Medieval times, is powerfully revived. Luther's conception of divine grace, with some peculiarities of his own, recalls Augustine's doctrine of grace, differing from the soteriological views of Scholasticism and Nominalism. The present study culminates in a systematic presentation of the three dimensions of Luther's Trinitarian doctrine of grace: First, contrition, conversion, and faith are effected by God's Spirit, sola fide is a thoroughly Pneumatological concept - a fact not sufficiently emphasized in research. Second, Luther sees the union with Christ simultaneously as a Christological and as a Pneumatological reality - a view not underscored in research. Third, sanctification means growth in love by way of being increasingly controlled by the Holy Spirit, who is the essence of divine love. This three-dimensional conception of grace can be supported by other works of Luther's mature theology. There are strong points of contact with Johannine, Pauline, Augustinian, and Greek Patristic theology here; a more detailed analysis of these connections, however, is not in the scope of the study at hand. The results of the study intensify the ecumenical potential of Luther's doctrine of grace. Moreover, these results contribute an amendment to the Finnish school of Luther interpretation where the Pneumatological dimension is underemphasized in the first and the second dimensions of Luther's doctrine of grace. Finally, the possibility of some degree of reconciliation between the views of Erasmus and Luther will be considered.

anglicky Annotation In my thesis I deal with the Confession in European nad especially Czech Protestantism, its conception, form and transformations in history. The focus of my work is to look at the Confession in the Reformation and its further development. The work is divided into four major chapters: (1) The Confession, (2) The Confession and reformers, (3) The Cofession and reformist religions, (4) The Confession of contemporary Protestantism. Each of these chapters is further divided into subsections. In conclusion I describe the effort to reintroduce private Confession as solid form of church life and I think about reasons why nowadays in Protestant churches private Confession used only sporadically. Keywords: confession; Reformation; the Church of the Brethren; Luther; Calvin; Protestantism; Sin; Forgiveness; Absolution.

<p>Up until the 19th century, religion was used as a way of legitimizing slavery in America. With the rise of the civil rights movement religion seems to have played a quite different role. This essay aims to explore the role of religion in the ideologies of Martin Luther King, Jr. and Malcolm X. The speeches, writings and actions of these two men have been analysed in hope that the result will contribute to the larger study of American civil rights history.</p><p>This essay proposes that both Martin Luther King, Jr. and Malcolm X infused their political message with religious ideas and that they leaned on religion for support and inspiration. By analysing the discourse headed by King and X it becomes clear that in direct contrast to how religion was used during slavery, religion was used as a way of legitimizing equality (and in some cases black superiority) between races during the civil rights movement.</p>