Thesis (M.T.S.)--Catholic Theological Union at Chicago, 1991. / Vita. Includes bibliographical references (leaves 69-70).

Thesis (M.T.S.)--Catholic Theological Union at Chicago, 1991. / Vita. Includes bibliographical references (leaves 69-70).

Thesis (M.T.S.)--Catholic Theological Union at Chicago, 1988. / Vita. Bibliography: leaf [74]

Thesis (MPhil)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: This thesis outlines Augustine’s thought on justice as articulated in The City of God: against the Pagans. The purpose of the study was to investigate the place and role of his convictions about justice in his apologetic project. To this end, Books 19-22 of The City of God were read within the historical, religious and ideological contexts of Augustine’s day. Aspects deemed relevant to the stated goals of the thesis and which were therefore surveyed, were pagan-Christian relations and Neo-Platonism in the fifth century; the sacking of Rome in AD 410, a perceived injustice which occasioned rampant calumnies against the Christians and questions regarding the justice of God; secular jurisprudence and legal practice, with a focus on the role of bishops in dispensing justice; biblical perspectives on justice. A reading of Books 19-22 of the City of God was then done, in which it was found that justice was viewed by Augustine as subordinate to, but straining toward the Supreme Good, identified as peace. Moreover, it was shown that Augustine’s perspective on justice is inextricably linked with his eschatological convictions. These are that God is set to establish an eternal City, composed of those who, throughout history, have pledged allegiance to Him. That city is characterised by peace and justice, as determined by God. Any peace or manifestation of justice in the present age was shown to flow from humankind’s predisposition toward self-love (egotism). As such, they are presented by Augustine as a poor reflection of the perfect peace and justice that will be established by God. With regard to Augustine’s defence of the Christian faith, it was found that he employs a model of argumentation which takes as its point of departure the worldviews of his opponents, showing up cracks in their thinking. He then presents his own perspective as the better alternative. The juxtaposition of the current age, fraught with injustice and chaos, against the eternal peace and justice to be established by God, were shown to be important selling-points for Augustine. For him, life in the eternal City of God was an irresistible offer, which he sought to hold out to his opponents. / AFRIKAANSE OPSOMMING: Hierdie tesis skets Augustinus se denke oor geregtigheid soos geartikuleer in Die Stad van God: teen die Heidene. Die doel van die studie was om die plek en die rol van sy oortuigings oor geregtigheid in sy apologetiese projek te ondersoek. Met hierdie doel is Boeke 19-22 uit Die Stad van God gelees binne die historiese, godsdienstige en ideologiese kontekste van Augustinus se tyd. Aspekte wat as relevant beskou is tot die vermelde doelwitte van die tesis en wat dus ondersoek is, is verhoudings tussen heidene en Christene asook Neo-Platonisme in die vyfde eeu; die plundering van Rome in 410 n.C., ’n vermeende onreg wat aanleiding gegee het tot onbeteuelde laster teenoor die Christene en vrae oor die geregtigheid van God; sekulêre wetsgeleerdheid en regspraktyk, met die fokus op die rol van biskoppe in die beoefening van regspraak; bybelse perspektiewe op geregtigheid. ’n Vertolking van Boeke 19-22 uit Die Stad van God is daarna gedoen, waarin daar bevind is Augustinus het gemeen dat geregtigheid ondergeskik is aan, maar wel streef na, die Hoogste Goed, wat naamlik as vrede geïdentifiseer word. Verder is daar getoon dat Augustinus se perspektief op geregtigheid onlosmaaklik verbind is aan sy eskatologiese oortuigings. Hierdie oortuigings is dat God ’n Ewige Stad sal vestig wat saamgestel is uit dié wat deur die geskiedenis heen trou aan Hom gesweer het. Daardie stad word deur vrede en geregtigheid gekenmerk, soos dit deur God bepaal is. Daar word gewys daarop dat enige vrede of manifestasie van geregtigheid in daardie tyd bloot voortgevloei het uit die mens se geneigdheid tot selfliefde (egotisme). Dít word deur Augustinus voorgehou as ’n swak weerspieëling van die volmaakte vrede en geregtigheid wat deur God ingestel sal word. Wat betref Augustinus se verdediging van die Christelike geloof, is daar bevind dat hy ’n redeneringsmodel gebruik wat die wêreldbeskouings van sy opponente as uitgangspunt gebruik, en só die foute in hul denke uitwys. Hy bied dan sy eie perspektief as die beste alternatief aan. Die naasmekaarstelling van die huidige era, vol ongeregtigheid en chaos, teenoor die ewige vrede en geregtigheid wat deur God ingestel sal word, is uitgewys as belangrike verkoopspunte vir Augustinus. Vir hom was die lewe in die Ewige Stad van God ’n onweerstaanbare aanbod wat hy aan sy opponente wou voorhou.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: As backdrop and context for this study, injustices present in South Africa are briefly discussed, as well as the impact of such injustices on the people of the country. The focus then turns to the work of Nicholas Wolterstorff in order to see what type of light Wolterstorff’s perspectives on justice can shed on the quest for justice in contemporary societies, and what type of role the Christian faith can play within such justice discourses. An attempt is made to address this question by describing Wolterstorff's central ideas and perspectives on justice as clearly as possible. This is not an exhaustive critique on his thought and therefore it focuses mainly on understanding Wolterstorff’s own literature regarding justice. His approach to justice can be seen as a theological challenge that incorporates both history and philosophy. Wolterstorff’s central notions will become the focus throughout the second and third chapters. This includes his thorough theological account for the conception of justice as inherent rights as oppose to a right order. It also includes Wolterstorff’s examination of Biblical and theological perspectives on justice to support and strengthen his own account. Human worth is found to be the crucial grounding for his account of justice as inherent rights, and thus human dignity is also brought into the picture. Furthermore, the interrelatedness of love and justice is central to his thinking and will be explored thoroughly, especially as he addresses other notions in which love and justice oppose one another. Finally, the focus will turn to how Wolterstorff brings a component of care into his understanding of love and justice and how every person is called to care for the other. In the last chapter, chapter 4, the focus will turn to how all this ultimately then contributes to the questions raised, in other words how the key elements of Wolterstorff’s work can be understood, as well as the role of Christian faith within Wolterstorff’s understanding of justice, which includes the importance of justice discourse, how discourse leads to action, and ultimately loving one’s neighbour with love as care. / AFRIKAANSE OPSOMMING: As agtergrond vir hierdie studie word daar gekyk na die vorme van ongeregtigheid wat gevind kan word in Suid Afrika en die impak wat dit het op die mense van die land. Die fokus val dan op die werk van Nicholas Wolterstorff. Daar word gekyk hoe sy perspektiewe van geregtigheid lig kan skyn op die optog vir geregtigheid in kontemporêre gemeenskappe, spesifiek met betrekking tot die rol van Christelike geloof in sulke diskoerse. Hierdie vrae word aangespreuk deur te om Wolterstorff se sentrale idees en perspektiewe van geregtigheid so duidelik moontlik te beskryf. Hier word nie ekstensief kritiek gelewer op Wolterstorff se werk en denke nie en dus word daar gefokus op die relevansie van sy eie werke met betrekking tot geregtigheid. Sy benadering tot geregtigheid kan beskryf word as ‘n teologiese uitdaging wat wel ook geskiedenis en filosofie inkorporeer. Wolterstorff se kern temas word dus die focus van die tweede en derde hoofstukke. Dit sluit in sy deeglike teologiese verstaan van die konsep van geregtigheid as inherente regte in plaas van as regs-orde. Dit sluit ook in Wolterstorff se ondersoek van Bybelse en teologiese perspektiewe van geregtigheid om sy eie verstaan daarvan te ondersteun en versterk. Menslike waarde word gesien as die noodsaaklike element waarin sy teorie van geregtigheid gegrond word, en dus word menswaardigheid ook in die prentjie in gebring. Daar word verder deeglik gekyk na die interaflike verhouding tussen geregtigheid en liefde wat sentraal is in Wolterstorff se denke, spesifiek deur te kyk hoe hy idees aanspreek waarin die twee konsepte mekaar teenstaan. Laastens word daar gefokus op hoe Wolterstorff ‘n omgee-komponent inbring by hierdie verhouding tussen geregtigheid en liefde, sowel as hoe elke persoon geroep is om vir die ander om te gee op hierdie manier. In die laaste hoofstuk, hoofstuk vier, word die fokus dan geplaas op hoe bogenoemde kan bydra tot die vraagstelling van die studie, in ander woorde, hoe die kern elemente van Wolterstorff se werk duidelik verstaan kan word, asook die rol van Christen geloof binne Wolterstorff se verstaan van geregtigheid.

The central theme of this study involves an ethical examination of the issues of justice and poverty in the Democratic Republic of Congo (DRC). Chapter one deals with the methodology of the research. It also provides an overview of the DRC. Chapter two shows that justice occupies a special place in society. It represents a fundamental aspect of human beings that illustrates one’s humanity. In the biblical perspective, justice is considered as a chief attribute of God. Chapter three discusses the phenomenon of poverty in the world, particularly in developing nations where people are unable to meet their basic needs. The chapter explores different causes of poverty on the African continent, as well as the crisis of underdevelopment, which to some extent is attributed to the exploitation of African nations by the Western powers. In chapter four, the researcher deals with the situation of poverty in the DRC. It is argued that regardless of its apparent wealth, the DRC remains one of the poorest countries in the world. The chapter explores the period of economic growth in the DRC, as well as its economic decline. Certain reasons for this economic decline are evoked, of which the most important are the economic policies of Zairianisation and radicalisation In chapter five, research steers toward the role that the Church could play in the areas of justice and poverty in the DRC. The Church is challenged to promote justice and the struggle against poverty in all its forms. It is also challenged to fully play its prophetic role. Chapter six explores poverty in relation to theological reflections. Poverty is considered as being evil. The responsibility of theologians and Christians in general is to promote a fair and just society in which the poor will be empowered in such a manner that they can contribute to the development of their community. In chapter seven, the researcher makes some recommendations to both Church and government and concludes that patriotism, justice, moral values and commitments to African solidarity are pillars on which Congolese citizens should build their nation. / Theological Ethics / D.Th. (Theological Ethics)

This study seeks to investigate the origin of land injustices in South Africa. The root cause of land injustices, as will be shown in the introduction, is located in human shortcomings of greed, which theologically is termed sin. All the contributory systems mentioned such as Colonisation and Apartheid are a direct result of sin. No human being is immune from sin, whatever name one may use to describe that shortcoming. The approach adopted throughout the dissertation is an inductive one which first presents the reality as it is and secondly make an analysis of the situation. In this regard chapter two focuses on the dire needs of land by Africans both in Cradock and the country as a whole. Chapter three examines the concept of ubulungisa - justice as an appropriate method for Christians (in South Africa) to address the issue of land injustice. Chapter four acknowledges that the problem of land injustice is global in scope. It is suggested that the experiences of other countries that have gone through similar experiences have much to offer South Africa: It is also emphasised that the lessons learnt must be adapted to our situation. Chapter five examines the land policies of three of the dominant South African political parties that are involved in the present Government. These are; the African National Congress, the National Party and the Pan Africanist Congress of Azania. At the same time, a brief critique of their land policies is conducted. This chapter closes by suggesting that an approach that allows all citizens of the country to make a contribution be adopted. Chapter six presents a challenge to the Church to accept its role and responsibility. The author submits that the Church has a pastoral and prophetic role to play. The church is challenged to show its commitment to ministry on land injustices by setting an example in the use of its own land, whilst at the same time it challenges the State. This is so because the church has a task to be the conscience of the nation by 'being the voice of the voiceless.' Chapter seven, summarises the findings of the dissertation and concludes by suggesting six fundamental ethical principles regarding justice in the land that are worth considering. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 1998.

This work proposes that the foundation for justice in society begins with an understanding of personhood that begins with Christian theology. While ethical stances such as the United Nations Declaration of Human Rights are helpful in articulating the bounds of justice in society, such humanistic declarations and programs may reach an impasse if they do not incorporate the depth and complexity of human personhood revealed in Jesus Christ. I will make this argument by comparing the Christian anthropologies of two prominent advocates for social justice in the Catholic and Protestant traditions: Karol Wojytla/Pope John Paul II and Karl Barth. Parts One and Two of this thesis will examine the strong critique which both of these men offered within their own historical context toward systems which denied the vital connection between Christian theology and persons in society. These parts will outline the distinctly Christian anthropologies that each theologian proposed as a basis for social justice. The final part of this thesis will set these two anthropologies in critical interaction with one another in the key area of divergence: the ontology of human personhood and the methodological issues integral to it. While John Paul has raised critical issues which are central to social ethics and has articulated many of the complexities of human action, Karl Barth's Christological anthropology proposes an ontological construct of being which critically critiques human motivation and behaviour while also providing a social starting point for personal ethics.

The central theme of this study involves an ethical examination of the issues of justice and poverty in the Democratic Republic of Congo (DRC). Chapter one deals with the methodology of the research. It also provides an overview of the DRC. Chapter two shows that justice occupies a special place in society. It represents a fundamental aspect of human beings that illustrates one’s humanity. In the biblical perspective, justice is considered as a chief attribute of God. Chapter three discusses the phenomenon of poverty in the world, particularly in developing nations where people are unable to meet their basic needs. The chapter explores different causes of poverty on the African continent, as well as the crisis of underdevelopment, which to some extent is attributed to the exploitation of African nations by the Western powers. In chapter four, the researcher deals with the situation of poverty in the DRC. It is argued that regardless of its apparent wealth, the DRC remains one of the poorest countries in the world. The chapter explores the period of economic growth in the DRC, as well as its economic decline. Certain reasons for this economic decline are evoked, of which the most important are the economic policies of Zairianisation and radicalisation In chapter five, research steers toward the role that the Church could play in the areas of justice and poverty in the DRC. The Church is challenged to promote justice and the struggle against poverty in all its forms. It is also challenged to fully play its prophetic role. Chapter six explores poverty in relation to theological reflections. Poverty is considered as being evil. The responsibility of theologians and Christians in general is to promote a fair and just society in which the poor will be empowered in such a manner that they can contribute to the development of their community. In chapter seven, the researcher makes some recommendations to both Church and government and concludes that patriotism, justice, moral values and commitments to African solidarity are pillars on which Congolese citizens should build their nation. / Theological Ethics / D.Th. (Theological Ethics)

The initiative “fairlangen.org – fair leben in Erlangen” (fair living in Erlangen) campaigns for global justice. Its activities are based on a holistic understanding of mission. Through networking, fostering public relations, educational work and specific campaigns, the initiative supports local commitment to global justice. Its main focus is the promotion of fair consumer behaviour. This MTh dissertation offers a missiological reflection of the initiative fairlangen.org, which is the author‘s action research project. Firstly, it establishes the missiological grounds on which local commitment for global justice can be understood as a part of holistic mission. This is concretised by actions to promote fair consumer behaviour, with an emphasis on Fair Trade. On this basis, the specific segment of fairlangen's practical activities are analysed using qualitative methods, and reflected upon in missiological terms. This study concludes by giving new impulses to other missionary projects that are planning to campaign for global justice. / Christian Spirituality, Church History and Missiology / M. TH. (Missiology)