Philosophiae Doctor - PhD / Adolescent sexual development forms a crucial role in the process of identity formation and the establishment of healthy romantic and social relationships. However, some adults are uncomfortable with the notion of adolescent sexuality, and would choose to remain in a state of denial or ignorance. It is pivotal that adults address the topic of adolescent sexuality. Numerous adolescents are not adequately guided by parents, educators, and church leaders. Hence, their lack of basic sexual knowledge or simply having erroneous ideas appertaining to sexuality may cause them to make very unwise sexual decisions. A number of adolescents routinely engage in behaviours that unknowingly put their health at risk. Amongst South African adolescents, sexual risk-taking behaviours including early coitarche, unprotected sex, multiple sex-partners and low contraceptive use are quite common.

<p> In our search for an understanding of Old English cosmological conceptions we discover that the creation myth is central to the mysteries of the Christian faith, and that the Greek and Latin authors' interpretations of creation, known as "Hexaemera", provide much that is vital and influential to Old English poetic cosmology. My purpose in this dissertation is two-fold. The first is to provide for the Old English biblically-based poems an informing context of Greek and Latin hexaemeral writings drawn mainly from the Fathers of the Church. The second is to examine three Old English texts on creation and paradise as set against the background of the Mediterranean hexaemeral tradition. That a definite and complex accumulation of hexaemeral writings existed from the early patristic era through the Old English period (ca. A.D. 100-750) is confirmed by the wide variety of treatises, tractates, sermons, poems and hymns, assertive and didactic literary genres all revealing one major purpose -- the demonstration of intelligible order in the universe which is to be perceived through a vision of God's wisdom in creation.</p> <p> From this immense body of traditions about creation and paradise emerges a pattern which suggests to us the hypothesis that the Old English Christian poets, whose access to a broad range of such writings has been established, pondered and incorporated the hexaemeral features and conventions while adding their own variations to the creation theme. An important corollary to this hypothesis is that the Old English accounts of creation and paradise were influenced by an elaborate, lettered, and learned tradition which deserves special critical emphasis. Recent scholars have stressed the need for a comprehensive study of the potentialities of allusion in Old English poems to traditional Christian allegorical and tropological interpretations, as well as a study of the scholarly habits of perception which distinguished the monastic and ecclesiastical writings of the Middle Ages. This thesis is intended to fill a small aspect of this need in its exploration of the lettered traditions of creation which preceded and existed alongside Anglo-Saxon civilization.</p> <p> In order to develop this thesis I have categorized its two parts, respectively, as the patristic and poetic traditions. Part One offers an inquiry into the exegetical treatment of creation and paradise revealed in the Fathers, the Christian Latin poets, and related sources. The exploration is not intended to be comprehensive but representative in a critical mode directed towards illuminating our understanding of certain seminal concepts from which radiated further interpretations of creation in the Old English poetic canon. The figural levels of meaning perceived by patristic authors in such archetypal symbols as the primordial ocean, the green plain and golden groves of Eden, the luminaries of day and night, the fire and hail, snow and vapour of creation, contribute to our understanding of the Old English moulding of creation myths.</p> <p> In Part Two, the critical scope of the study focusses in three separate chapters on the creation :features of the Junius Genesis A and Christ and Satan, and the paradisal elements in the Exeter Phoenix. Equipped with a knowledge of the main features of the Mediterranean hexaemeral tradition, we are enabled to perceive the divergent treatment of creation themes in the relevant Old English texts. The intricacies of Christian exegesis can amplify our appreciation of the more concise Old English poetic hexaemeral in which the major emphasis is on tradition drawn from late classical antiquity, pagan Germanic concepts, and· biblical and patristic imagery. This assertion is not to imply that the Old English poetic texts merely present successive interpretations of creation and paradise without adding any new dimension. The hexaemeral tradition in the imaginations of the Old English poets loses the rigid character of dogma and develops into a vision of the world as cosmopoesy.</p> <p> The boundaries of investigation in this thesis are necessarily limited. I have selected a scope of study within the main documentable collection of traditions which aided in shaping Old English cosmogonic mythology. Throughout the study I argue for the significance of, and the indispensable need for, knowledge of Christian traditions in the area of Old English hexaemeral writings which constitute mythopoeic or imaginative literature in contrast to the homiletic character of influential patristic doctrine.</p> / Thesis / Doctor of Philosophy (PhD)

The aim of this study was to explore the therapists' personal religious and spiritual belief systems and the impact of these on their work. The literature reviewed included material regarding the role of religion and spirituality in relation to psychology and therapy, identity, and especially, the person of the therapist. The present qualitative investigation applies the theory of the Dialogical Self to the narratives of five practising Christian clinical and counselling psychologists. It draws on a narrative to allow for process-oriented, context-sensitive interpretation.

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The African Initiated Churches (AICs) are the custodians of the African Traditional Religion (ATR). In the South African census, the AICs are classified as Christian. Africans claim that long before the Christian faith came through missionaries there was some form of worship of God by Africans. This means Africans practiced ATR outside Christianity and after Christianity came through missionaries, they started practising it as Christians One of the reasons given for the Africans moving out of the missionary churches to start their own was a search for an African identity. There was a hunger for a place where the African culture could be accommodated. One of the features of African culture is the worship of ancestors. The question of monotheism encountering polytheism does arise in this kind of discussion. The doctrine of the Trinity is uniquely Christian. There is a historical background concerning the teaching and the foundation thereof. As the AICs responded to a situation, so did the Early Church Fathers who faced question of monotheism encountering polytheism. There was a need to redefine Jewish monotheism within the Christian faith in reference to the event of Jesus Christ. The Church Fathers struggled to defend and grappled with the Christian faith with reference to the scriptures in the light of Jesus Christ. They took the gospel from the Jewish setting into the Greek setting. Their efforts benefited the church throughout history. One may say the writings and the teachings of the early church stood the test of time. One may also say the writings and the teachings were based on the solid foundation being of Jesus Christ and the authority of the scriptures. Juxtaposition is the approach employed in this thesis. Two traditions are being critically assessed based on the notion of Perichoresis by the Cappadocian Church Fathers and the notion of Ubuntu in the ATR. Chapter one deals with the theological background with specific focus on the African church and contextualisation. Chapter two, deals with the debate concerning the position and nature of Jesus Christ and the Holy Spirit. It also investigates the origin of the Nicene Creed. Chapter three investigates the terminology within the doctrine of the Trinity, while Chapter four explores the term ecumenical and communion with reference to Ubuntu. Chapter five analyses the work of Zizioulas, and the conclusion attempts to find an appropriate approach for the African church. Therefore the study concludes that the reference for Ubuntu should be found in the relationship with God through Jesus Christ by the power of the Holy Spirit and not in the veneration and worship of the ancestors. The benefits of the relationship with God through Jesus supersede all other relationship with any deity in the now and the future. / Thesis (PhD)--University of Pretoria, 2012. / Dogmatics and Christian Ethics / unrestricted

This essay provides a queer theoretical, non-biographic reading of Karin Boye's novel Crisis from 1934. The analysis aims to focus on how Christian faith, constituting a major part of the book, can be connected to and be read as a symbol of heteronormativity. Furthermore the analysis describes how the queer aspect in the novel reveals heteronormative and intersectional structures. The investigation is set against previous research on Boye’s literary works, and other queer theoretical texts to show how the protagonist Malin Forst’s queer desire and identity develops as opposed to authoritative voices present in her life.

Made available in DSpace on 2016-08-03T12:20:31Z (GMT). No. of bitstreams: 1 EDILENE DA SILVA DIAS.pdf: 316016 bytes, checksum: 4b67f1d939d4ae592bbf64a9c1184f90 (MD5) Previous issue date: 2007-08-30 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / In the beginning of the century we realize that neo liberal ideology implications have influenced the most varied sectors of the world society such as: social, economical, cultural, political and also religious, giving a great amount of wealth and privileges to the richest and disdain to the poorest increasing the distance between the classes and social groups and forming more and more insensitive and individualistic mentality in the citizens. A research will be done about José Comblin s conception with dialogue with other authors about the Christian faith which must express itself in an effective religious practice also in the public, which means that Christian faith has a public dimension which must contribute critically in our society transformation. This research aims to contribute for a better comprehension and the involvement of Brazilian Christian church by committing herself to the wider social issues such as the demonstration of its understanding about the faith she defends and teaches.(AU) / Neste início de século percebemos que as implicações da ideologia neoliberal têm influenciado os mais variados setores da sociedade no mundo: social, econômico, cultural, político e também religioso, proporcionando aos mais ricos, sejam países ou pessoas, acúmulo de riquezas e privilégios e desprezo aos mais pobres e desfavorecidos, promovendo assim uma distância cada vez maior entre as classes e grupos sociais e formando uma mentalidade cada vez mais insensível e individualista nos cidadãos. Este trabalho efetuará uma pesquisa sobre a concepção de José Comblin em diálogo com alguns outros autores a respeito da fé cristã, que deve se expressar em uma efetiva práxis religiosa, também no âmbito público, o que significa que a fé cristã tem uma dimensão pública e que deve contribuir criticamente na transformação da nossa sociedade. Essa pesquisa se propõe a contribuir para uma maior compreensão e envolvimento da Igreja Cristã brasileira em comprometer-se junto a questões sociais mais abrangentes, como demonstração de seu entendimento sobre a fé por ela defendida e ensinada.(AU)

Thesis (DTh (Systematic Theology and Ecclesiology))—Stellenbosch University, 2008. / The premise for this research is that Yoder’s restorative vision for an ecclesial theology holds great potential for a more adequate involvement of the South Central Synod (SCS) of the Presbyterian Church of Nigeria (The PCN) with the public. Significant resources from Yoder’s Christocentric vision for restoring ecclesial reflections and practices can assist the church to revision its distorted ecclesiology. Contemporary challenges within the Nigerian socio-cultural context question the meaningfulness of the Enlightenment-based and Constantinian-Doceticfaced ecclesiology of the SCS to its host religio-cultures. This ecclesiology is in conflict with the Reformed tradition which the SCS upholds, and which does not have a timeless, a-historical ecclesiology. The study adopted a systematic-theological approach focusing on historical, Christological and ecclesiological perspectives. With its theological lens, the historical perspective is used to retrace the dilemma of the SCS to some distressing legacies of the Enlightenment-based projects in Nigeria. These perplexing bequests do not spare the growing mission and projects of Nigerian churches, particularly The PCN which, gave birth to the SCS. Truism, universalism, abstract and competitive ideologies of the Reformation era often characterize the Enlightenment-based violent ethics. Local resources and contexts have less significant respect in their witnesses. Often, their competing ideologies becloud the embodied proclamation of the lordship of Jesus Christ by the churches. In other words, the social ethics of the SCS compromises the figure of Christ in its theological witnesses. Thus, Yoder’s reflection on Christology is suggested as a restorative vision. Yoder’s reflection on Christology is an ecumenical vision. It is grounded in the historical life and works which the biblical Jesus Christ demonstrated in concrete ommunities. Yoder’s Christological vision is scripturally rooted in the catholicity of the pre-Constantinian church traditions. It is Barthian in its foundation and orientations; albeit from a nonviolent-resistant Diaspora perspective. It also reflects on historical Christology as a nonviolentnon-violentresistant ministry for renewing society. Fundamentally, Yoder’s vision also seeks the restoration of shalom in the community. Yoder’s visionary project takes local resources and contexts seriously in its ethical witness. Above all, it expects believers to adopt a Christocentric witnessto the political (non-violent-resistant) ethics of Jesus as their life responsibility. Yoder’s reflection on Christology envisions an ecclesial witness that is defined and sustained by the merits of the gracious Christ-event. Yoder’s vision for ecclesiology replays the Barthian rhythm: ecclesiology is the Church’s affirmation of the lordship of Jesus Christ over its polity and politics. It envisions a Christocentric corporate and embodied witness of the Kingdom vision as an historical reality. Yoder’s vision for the ecumenical ministry of the Church re-presents believers’ corporate (Christocentric) Kingdom realization as a Christological mandate to the empirical Church in concrete contexts. His vision for ecclesiology re-interprets and appropriates a Christocentric ministry of the whole people of God as a more significant practice of ‘the rule of Christ’ within historical contexts. It is a Christological ecclesiology. For Yoder, ecclesiology is ethics. Yoder’s restorative vision for social ethics is tied to his reflection on Christology. It bespeaks the believers’ embodiment of a Christocentric jesulogical ethics as body politics. His social reflection suggests a multidimensional, exploratory, experimental, often spontaneous and ad hoc practice of trans-community embodiment of the fulness of Christ as a Christocentric social Gospel within historical contexts. It is concerned with the burning issue of restoring and reconstituting human dignity. Yoder’s restorative vision seeks a Christocentric approach to nation building, social transformation and development. His Christocentric vision relocates mission and development to historical Christology. Consequently, the SCS can learn from Yoder’s social vision that historical Christology is a ministry to church renewal; that Christological ecclesiology is an ethical proclamation of Christ’s lordship above the polity and politics of the Church and; that jesulogical social ethics is the historic kerygma of the revolutionary Gospel of Jesus Christ among the nations. His restorative vision for renewal can present the SCS with a more substantive reflection on a reforming church in a reforming society that is in dire need of a reforming economy.

Manželství z křesťanského pohledu Marriage from a Christian Perspective Šárka Ambrosio This work is based on the provisions of the biblical creation of man (as male and female) and the concept of marriage in the New and Old Testament. I reflected on the legal status of marriage in modern society and the provision of marriage according to the order of the Roman Catholic Church, the Czechoslovak Hussite Church society and the Christian community center as well as comparing their views on marriage and their wedding ceremonies. This literal work is divided into two parts. The first section is a biblical description of marriage from the old and new testament and its perspective regarding marriage from these three individual churches. The second section describes ten moral values of a healthy Christian marriage from my own personal observations and studies from the Bible. This chapter may be an inspiration to many people and to their marriages. The various questions about marriage are answered in the Bible. Every marriage has the chance to resolve its own issues for a healthy and satisfying relationship. The aim of this work was not only to describe marriage from the three different Churches, but also to show people that if two individuals share a common faith and have core values, the greater chance they...

[pt] A fé cristã como possibilidade de uma verdadeira existência humana, busca fazer uma leitura do pensamento teológico de Joseph Ratzinger, sistematizando a temática da fé cristã e demonstrando a força e vitalidade que a tornam possibilidade de uma verdadeira existência humana nos dias de hoje. O cenário que faz fundo a este estudo é a questão da verdade e a crise da fé no contexto moderno. Diante da atual conjuntura cultural e teológica da fé cristã, o cristianismo encontra-se perante um verdadeiro dilema: a compreensão moderna de realidade, na qual o alcance cognoscitivo se limita ao sensível, ao que é fenomênico, onde a única realidade existente é a matéria, estabelecendo assim um reinado do factível e o predomínio de uma filosofia: o relativismo. A fé cristã, no entanto, vai além daquilo que a pura razão é capaz de reconhecer, vai ao encontro de Cristo, do logos, do sentido, da própria verdade. O ser humano não pode ser sustentado somente pelo que é visível e tangível, pelo mensurável, por isso a fé o impele a uma abertura decisiva para o Logos. Portanto, a fé cristã não é um sistema, uma ideia, uma entrega cega ao irracional, mas pertence ao âmbito da verdade, pois é a opção para a prioridade da razão e do racional. Crer é razoável. Assim, é possível compreender a função humanizadora da fé cristã e sua estrutura pessoal: a essência da fé cristã consiste em aceitar e viver a existência como relacionalidade, cuja fórmula central é Creio em ti e não Creio em algo. Nessa relação com Deus Pessoa se instaura a primazia do amor: ser cristão é humanizar-se pelo amor. Um Deus-Amor que atua de modo transtemporal e translocalmente, promovendo um encontro da fé com as culturas, não para privá-las de algo, antes para constituir um estímulo à busca da plenitude da verdade. Esta síntese do pensamento de Ratzinger sobre a fé cristã quer afirmar que, somente em Deus, o ser humano alcança o sentido da vida, uma real e verdadeira existência humana. / [en] The Christian faith as a possibility of a real human existence, seeks to make a reading of the theological thought of Joseph Ratzinger, systematizing the set of themes of Christian faith and demonstrating the strength and vitality that make it, currently, a possibility of human existence. The scenario that makes background to this study is the question of truth and the crisis of faith in the modern context. Given the current cultural and theological circumstances of the Christian faith, Christianity faces a real dilemma: the modern understanding of reality, in which the cognoscitive scope is limited to sensitive, phenomenal, where the only reality that exists is the matter establishing, thus, a reign of feasible and the prevalence of a philosophy: relativism. The Christian faith, however, goes beyond what pure reason is capable of recognizing, towards Christ, the logos, the sense, the truth itself. The human being can not be sustained only by what is visible, tangible and measurable, so faith impels a person to a decisive opening to the Logos. Therefore, the Christian faith is not a system, an idea, a blind surrender to the irrational, but it belongs to the realm of truth, it is the choice for the priority of reason and rational. Believing is reasonable. Thus, it is possible to understand the humanizing function of the Christian faith and its personal structure: the essence of the Christian faith is to accept and live life as relationality, whose core formula is I believe in You and not I believe in something. In this relationship with God Person is established the primacy of love: being a Christian is to humanize by love. A God-Love that acts so transtemporal and trans-local, promoting an encounter of faith with cultures, not to deprive them of something, rather to provide a stimulus to search for the fullness of truth. This synthesis of thought of Ratzinger about the Christian faith wants to assert that only in God, the human being attains the meaning of life, a real and true human existence.