Bibliography: leaves 120-126. / The perspective of this dissertation is one grounded in taking an option for the poor and the oppressed in the South African context. Ultimately, this perspective is a theological belief. The perspective is thus that of an explicit choice against apartheid and for social justice. This choice is made on the basis of a social analysis of the South African context. The attempt to write this dissertation from the perspective of the poor and the oppressed is unlikely to succeed completely. As a privileged white, the perspective of the author cannot be fully identified with that of the poor and the oppressed in South Africa. Nonetheless, the attempt is made to write this dissertation from a liberating perspective.

Bibliography: pages 138-147. / In 1870, as a consequence of Bishop Robert Gray's controversy with Bishop William Colenso, the Church of the Province of South Africa (CPSA) had declared itself an autonomous part of the Anglican Communion independent of British legal control. That was the first major paradigm shift in the life of the Church of the Province of South Africa. After the Treaty of Vereeniging which ended the Anglo-Boer War the CPSA shared Milner's vision of a united South Africa within the British Empire. White unity and control was the political stratagem. However, the British colonial powers did not reckon with the resolve of the Afrikaner to recover political power. Afrikaner political groupings regained control of the Free State and the Transvaal and, when the union of the four provinces was enacted in 1910, a former Afrikaner general became the Prime Minister. The CPSA found itself in the unaccustomed position of no longer being the spiritual arm of the secular authority. William Marlborough Carter was elected Archbishop at the time when the CPSA was experiencing a second paradigm shift. During the period of Carter's archiepiscopate the notorious and oppressive Land Act, the Mines and Works Act, the Colour Bar Act and the Hertzog Bills sought to entrench segregation and the economic and political subjugation of blacks. At first the CPSA welcomed some, if not all, of the legislation, but it gradually became aware of the injustice of the political system and consequently found itself at odds with the majority of whites in its criticism of government policies. A process of transformation was taking place which prepared it for its subsequent prophetic role. This was the third paradigm shift in the life of the CPSA. The leaven in the process of transformation was the Anglo-Catholicism and Christian Socialism found in the theological formation of the leadership of the CPSA and specifically in the formation of the Archbishop. His convictions are reflected in his Charges to the provincial synods. The determinative transforming force was the challenges presented by black members of the Church. Questions were raised about the participation of blacks in the government of the Church and the need for blacks to hold positions of leadership. During this period there were concerted efforts to establish a separate black Church within the CPSA on the one hand and efforts by blacks from various denominations to form an independent black Church free from white domination. Black Anglicans took a lead in the agitation against white domination of Church structures. Arising out of my research I assess the adequacy of the analysis of the role of the CPSA during this period made by James Cochrane in Servants of Power - The Role of the English-speaking Churches 1903-1930. I show that his ideological analysis is inadequate because it does not take account of the contribution of Carter and others like him. My research seeks to explain how the CPSA changed from being a servant of those in power to serving the powerless.

Bibliography: pages 126-137. / This study defends the thesis that the present social location of the Lutheran churches can be explained by examining the history of their internal divisions and their relation to broader struggles in society. The history of the Lutheran missions and churches is considered in relation to the political and socio-economic dimensions of South African history. Church history is conceived as an internal struggle between a dominant and an alternative theology (and their respective ecclesial bases), which affects the participation of the churches in broader social struggles. The development of the churches is divided into three periods, corresponding to the growing independence of the black churches from the mission societies. The thesis is examined by extensive reference to primary and secondary sources on the Lutheran church. Interviews with key informants from the various missions and churches provide additional information. The broader field of church historiography, as well as theoretical writings on church history are considered. The analytical aim of the thesis is to show how· the struggles internal to the Lutheran churches - including struggles around theological issues - have affected their ability to participate in the broader struggle for liberation in South Africa. In addition to this analytical aim, the thesis provides a narrative history of Lutheranism in South Africa. The findings of the thesis are that white Lutherans have been the dominant group in the Lutheran churches throughout their history in South Africa. White Lutherans produced the dominant theology of all the Lutheran churches for most of the history of Lutheranism in South Africa. This dominance of German-Lutheran theology was established in the missionary period. The social base of the missions was the German farming community. This community broadly formed part of the ruling classes of colonial society, and its interests converged at many points with colonialism. Lutherans were not allied to the dominant colonial power, the British, but from the end of the nineteenth century to the Boers. Their theological self-understanding as Lutherans, with their specific missiology, ecclesiology and doctrines (e.g. the Two Kingdoms Doctrine) gave them an identity distinct from others in the ruling bloc. This theology was the dominant theology of all Lutheran churches, black and white. This theological self-understanding, however, gave them only limited autonomy. They conformed to dominant values by dividing along racial lines. This dominant ecclesiology had its effect beyond the missionary period, and resulted in the separate development of black and white Lutheran churches. Although the black churches gained more independence through the formation of synods and later regional churches, they have internalized to some degree the dominant theology taught by the missionaries. The internal divisions within Lutheranism have continued to prevent effective engagement in external struggles for justice. Yet in the course of struggles for unity and a more effective political witness, an alternative Lutheran theology and ecclesiology has emerged, mainly among young black pastors and church members, but also among some white Lutherans. It is among these people that a Lutheran tradition of resistance to apartheid in church and society can be discovered. It is here that the hope of the church is found.

This qualitative study examined the relationship between Utah public high schools and Latter-day Saint (LDS) released-time seminaries through the perspectives and practices of principals from both institutions. The study followed methods consistent with phenomenological research. Data were analyzed through a theory of social exchange. Sites and participants were purposefully selected using a criterion phenomenal variation strategy. Sites included six Utah public high schools with LDS seminaries adjacent. Participants included the public school and seminary principals at those sites. The overarching question that guided the study was: How is the professional relationship between the public schools and LDS seminaries in Utah perceived and practiced by principals of both institutions? The three subquestions used to support the central question were: (1) What are principals’ perceptions of the relationship? (2) How is the relationship maintained? (3) Why is the relationship maintained? Findings from the study suggested that public school and seminary principals, for the most part, perceived the public school-LDS seminary relationship to be: (a) working well; (b) valuable and mutually beneficial; and (c) equitable. Findings further suggested that the relationships were maintained: (a) through reciprocal efforts to accommodate, support, and show appreciation for each other; (b) by following historically established norms; and (c) by being sensitive to legal parameters established for the relationship. Findings also suggested that the relationships were maintained because: (a) each institution has become dependent upon the other; (b) the relationship benefits both parties; (c) the benefits received outweigh any challenges that result from the relationship; (d) the relationship has become an expectation and ingrained part of the culture of the state; (e) positive emotions result from the relationship; and (f) the relationship is beneficial to the students.

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The evolution of America's religious liberty was birthed by a separate church and state. As America strides into the twenty first century the origin of separation of church and state continues to be a heated topic of debate. Conservatives argue that America's version of separation of church and state was birthed by principles of Christian liberty. Liberals reject this idea maintaining that the evolution of a separate church and state in America was based on enlightened thinking that demanded rational men should have religious liberty. The best way to achieve this was by erecting a wall of separation between church and state. Sources used in this study include The Letters of Roger Williams, The Papers of Thomas Jefferson and James Madison, and the Diary of Isaac Backus, along with many other primary and secondary sources. This study concludes that America’s religious freedom, conceptualized in its separate church and state is a creation of both reason and religion.

This study explores Franco-Papal relations, and their effect on the French Church and State, from Henri IV's conversion to Roman Catholicism in 1593 until his death in 1610. Because Henri IV's primary concern, even in matters involving the Papacy or the Gallican Church, was to protect his kingdom from Habsburg encroachment, he was willing either to abandon his Protestant allies abroad, or to adopt reform measures, such as the decrees of the Council of Trent, that might weaken his own authority or disturb the peace of his kingdom. This caused repeated conflicts with the Counter-Reformation Popes Clement VIII and Paul V, to whom the primary enemy was always the infidel and the heretic. Nevertheless both sides realized that they needed each other to maintain their independence of Spain.

何翰庭 = The life and thought of Liu Liang-mo, a Pro-Communist Christian / Ho Hon-ting Johnson. / 論文(哲學碩士)--香港中文大學, 1998. / 參考文獻: leaves 105-119. / 中英文摘要. / He Hanting = The life and thought of Liu Liang-mo, a Pro-Communist Christian / Ho Hon-ting Johnson. / 論文撮要 --- p.ii / 鳴謝 --- p.iii / Chapter 第一章´Ø --- 前言 --- p.1 / Chapter 一´Ø --- 硏究動機 / Chapter 二´Ø --- 硏究回顧略述 / Chapter 三´Ø --- 參考資料與硏究方法 / Chapter 第二章´Ø --- 劉良模的生平略述 --- p.16 / Chapter 第三章´Ø --- 劉良模的救國思想 --- p.23 / Chapter 一´Ø --- 引言 / Chapter 二´Ø --- 劉良模早期的改良思想 / Chapter 三´Ø --- 對共產黨的認識和支持 / Chapter 四´Ø --- 留美九年的經歷 / Chapter 五´Ø --- 小結 / Chapter 第四章´Ø --- 劉良模的教會改造思想 --- p.57 / Chapter 一´Ø --- 引言 / Chapter 二´Ø --- 中共建國前中國基督徒對政治的態度 / Chapter 三´Ø --- 劉良模對新中國的認同 / Chapter 四´Ø --- 劉良模的三自改造思想 / Chapter 五´Ø --- 劉良模與基督教的改造 / Chapter 六´Ø --- 劉良模的「基督教思想」 / Chapter 七´Ø --- 小結 / Chapter 第五章´Ø --- 總結 --- p.99 / Chapter 一 ´Ø --- 「紅色基督徒」在新政權中的作用 / Chapter 二´Ø --- 宗教信仰對劉良模的意義 / 參考資料 --- p.105 / 附錄 --- p.120 / 劉良模的生平照片 / 民眾歌詠會情況 / 三十年代基督教青年會舊址現貌 / 美國賓夕凡尼亞大學圖書館檔案部回覆筆者信函：關於劉良模的檔案

Thesis (doctoral)--Lund University. / Includes abstract. Errata sheet (tipped in). Includes bibliographical references (p. [298]-333) and index.