Thesis (M.Soc.Sc.)--University of Hong Kong, 1995. / Includes bibliographical references. Also available in print.

Thesis (Ph. D.)--University of Texas at Austin, 2004. / Supervisor: Michael P. Harney. Vita. Includes bibliographical references. Also available from UMI.

Thesis (Ph. D.)--University of Chicago, Divinity School, December 2002. / Includes bibliographical references. Also available on the Internet.

Thesis (Ph. D.)--Michigan State University. School of Social Work, 2008. / Title from PDF t.p. (viewed on July 23, 2009) Includes bibliographical references (p. 274-285). Also issued in print.

Thesis (M.Tech.: Homoeopathy)--Durban University of Technology, 2008 / The 2001 Census revealed that roughly 78% of the South African population claimed to be of a certain religious standing, namely Christian (Statistics South Africa: 2001). One can assume that many Christians are exposed to, and partake in, the growing trend of complementary medicine. Aim The aim of this study was to determine the perceptions of homeopathy amongst Christian Church members in the Berea North area of Durban and assess how similar they are to the perceptions of certain Christian authors holding the view that homoeopathy is incompatible with Christianity. Methodology A survey method with self-administered questionnaires was employed. A total of 365 questionnaires were distributed and 174 completed questionnaires were returned (47.40%). The questionnaire consisted of 30 questions that were divided into 4 sections. The first section consisted of demographic questions while the remaining sections were related to the perception of homoeopathy. For most of the questions, possible alternative answers were given. A few of the questions allowed open ended answers. Data was analyzed by means of the SPSS (v.13) program. Descriptive and inferential statistics were used for analysis and interpretation. More specifically, the Chi square test was used to determine relationships between certain qualitative variables. iii Results The majority of respondents (63.2%) perceived that homoeopathy is compatible with Christianity, with more females than males agreeing with that statement. Only 10.3% said it is not, and 24.1% were undecided. A similar majority (64.9%) answered “Yes” regarding whether Christians should use homoeopathy or not. The results showed that respondents who have made use of some form of complementary medicine e.g. reflexology, herbal medicine and acupuncture, are more likely to condone the use of homoeopathy amongst Christians. The overwhelming majority of respondents categorize homoeopathy as either natural (54%) or complementary (30%) medicine. Slightly more respondents categorize it as Eastern (8%) rather than New Age medicine (5%). Only 2 respondents (1%) categorized homoeopathy as occult. The results of the study showed that slightly more than half of the respondents perceive homoeopathy as operating on scientific principles (52.9%), and only 13.2% perceive that it does not with 32.8% undecided. 92.8% of respondents have a matric or higher level of education. Despite the high education level of respondents, 47.1% of respondents indicated that they only know something about homoeopathy and 25% indicated that they have either never heard of it or have only heard of it. The majority of respondents indicated that their knowledge of homoeopathy is inadequate (69%) but showed a desire to know more about homoeopathy (72.4%). iv Conclusion The conclusion that can be drawn from this study is that the majority of Christians surveyed did not share the views of the Christian authors who regard homoeopathy as incompatible with Christianity. On the contrary, the majority supported the use of homoeopathy, and were interested to find out more about it.

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This thesis investigates how two Christian communities — differentiated primarily by their medium of communication — characterize and cast Christian community. The method of fantasy theme analysis was used to explore this thesis's central research question; namely, are content differences present in the ways in which face-to-face and digital communication systems characterize and cast the Christian sense of community? After an analysis of St. Pixels Church of the Internet (digital communication) and St. Luke's United Methodist Church (face-to-face communication) it was found that the online community demonstrated a rhetorical vision of koinonia, while the face-to-face community demonstrated a rhetorical vision of ekklesia. / Department of Telecommunications

This thesis comprises an attempt to re-evaluate the experience and the survival of the indigenous Christian population of al-Andalus. It is a response to two problematic aspects of the historiography, whose authority has only recently begun to be questioned: first, the inordinate focus upon the polemical and problematic mid-ninth-century Cordoban hagiography and apologetic of Eulogius and Paul Albar, whose prejudiced vision has not only been accepted as a source of social history, but also projected onto all Andalusī Christianity to support the second – the assertion that conversion happened early and en masse, and led to their eradication in the early twelfth century. Eulogius and Albar’s account of a Córdoba oppressed and Christians persecuted (a trope herein dubbed the ecclesia destituta) has dominated thinking about the indigenous Christians of al-Andalus, due to its championing by Catholic historians since the texts’ rediscovery and publication in 1574, and by nineteenth-century Spanish nationalists to whose ideological and patriotic purposes it was amenable. The Cordobans’ account is here re-evaluated as regards its value as a historical artefact and its internal problems are outlined. The discrepancies between the picture created by Eulogius and Albar and that of other contemporary reports, and the problematic hagiography, are then explained to some degree by the literary models Eulogius had at his disposal – of primary interest are the classical pagan poetics of Vergil, Horace and Juvenal and the late antique theology of Augustine. Albar’s famous despair at the Arabisation of the Christian youth has, in conjunction with Eulogius’ ecclesia destituta and the relative scarcity of documentary evidence for the Christians of Andalusī territory, formed the crux of assumptions regarding the speed and extent of Arabisation and conversion. In reassessing Richard Bulliet’s ‘curve of conversion’, which seemed on a faulty reading to prove these assumptions, the second part of the thesis seeks to argue that profound Arabisation did not impact until a century later than is thought and resulted not in assimilative decline but in a late cultural flowering, and show the long, and in many places unbroken, survival of indigenous Christian communities in al-Andalus to the early fifteenth century.