The Russian Evangelical Soteriology as a phenomenon was evaluated in the dissertation. The original Russian Evangelical confessions of faith and some other historical documents of the end of the 19th and the beginning of the 20th centuries are used to present the following hypothesis. The historic fluidity of Soteriology of Russian Evangelica1s may only be understood in the light of their consistent adherence to the principles of Sola Scriptura and the Priesthood of all believers. We come to conclusion that the existence of Russian Evangelical Soteriology is not a question to be discussed, but a clear historical fact. We show that it has its past and present, a well-defended subject of study with clear presuppositions, rather developed vision, and it is unique as a phenomenon. The major principles of this theology strictly devoted to the Scripture and a flexible formulation of doctrines. We strongly insist that it is impossible without being eclectic combine the Evangelical Soteriology of Scripture with the Orthodox Soteriology of Tradition. The additional result of the study is the attempt to evaluate the possibility for a reconstruction of Russian Evangelical Soteriology as a part of a self-identification process. / Systematic Theology and Theological Ethics / M. Th. (Systematic Theology)

Summaries in Afrikaans and English / Text in Afrikaans / In hierdie proefskrif word daar gekonsentreer op die bewyslas in die nywerheidshof omdat die nywerheidshof se benadering met betrekking tot die bewyslas verskil van geval tot gevaL afhangende van die aard van die regshulp waarvoor die party je die nywerheidshof nader. In die tweede plek volg 'n bespreking van hoe en deur wie die voorlegging van getuienis aan die nywerheidshof mag geskied, hetsy by wyse van dokumente of getuies en daarbenewens oak 'n bespreking van watter soort getuienis aan die nywerheidshof voorgele mag word met spesifieke verwysing na inter alia, klankopnames, videobande en die resultate van leuenverklikkertoetse. / In this thesis there will be concentrated on the burden of proof in the industrial court because the industrial court's approach in regard to the burden of proof differs from case to case, depending on the nature of the legal aid for which the party /ies approaches the industrial court. In the second place a discussion will follow of how and by whom the presenting of evidence can be done, whether by documents or by witnesses, and in addition thereto also a discussion on which sort of evidence can be presented to the industrial court with specific reference to, inter alia, taperecordings, video tapes and the results of lie-detector tests. / Private Law / LL.M. (Handelsreg)

Christian life today has been influenced by countless influences from the external world. Although these external factors have a significant bearing on the church of Christ, the greatest challenge however manifests itself from within the latter. Where the core doctrine of the church constitutes issues of theological and Christian importance, they seem to slowly dissipate and the practices of the secular world seem to take ownership of the church of Christ. The Reformed church has within its confines the three marks of the church whose sole purpose is to ensure that the church of God remains and continues to be the true church of Christ. These Three Marks are: (a) the proclamation of the Word; (b) the correct administration of the sacraments, and (c) the correct exercise of discipline. Among the three marks, discipline acts as a catalyst that enables the survival and proper continuance of the other two marks and thus the true church of Christ. These Three Marks prescribe the basic fundamentals of the Uniting Reformed Church in Southern Africa (URCSA) as a Reformed Church and thereby serve as a primary tool for this church. Discipline, therefore, forms an intrinsic part of this church. However, as a controlling mechanism, its influence and/or instillation appears to be neglected. This quagmire may very well be attested to the overemphasis of democracy (of/or relating to majority rule doctrine) in preference to theocracy (God as the ultimate authority in our lives), where even matters of high religious stature are being compacted to human decision-making processes. These influences needless to say are key in the regression and/or progression of Christian life and life in general. However, their inclusion within the Christian doctrine should not be cumbersome to the latter. The Christian way of life and doctrines should be holistically adhered to without fear or favour. The main purpose behind the formation of these marks by the Reformed church was to sustain the true church of Christ and the only way to ensure this sustainability, was to be consistent in exercising these marks. The church therefore has an obligation towards God and its members to be consistent in carrying out its mandate from God through the scriptures as the creator and father of the church and the world at large. The premonition that forms the basis of this research is that within the three prevalent marks of the church, there appears to be certain discrepancies in that they are not all carried out in unison and are not consistent with each other. With the over-emphasis of one above the other, the church of God could be heading towards vanity, and all its efforts could be fruitless. It is also my conviction that the starting point for rolling out these three marks lie with the leadership of the church by the General Synod, Regional Synods, Presbyteries, Ministers and their church councils. If found that any of these key adherents are not protagonists of these marks, then they would have neglected their God-entrusted responsibilities and their accountability towards the entire community of believers. It is in this regard that this research seeks to implement a litmus test of where the URCSA stands in terms of executing its mandate with relation to the three marks of the church viz; proclaiming the word, administering the sacraments and more importantly, exercising exercising discipline as these marks form the sinew that binds the entire church together. The church of Christ as an entity is engaged in service, which is not to be haphazard in nature, but must be structured. This service begins with serving God, serving one another and finally serving the world at large. This will ensure that the church of God maintains its holiness. For this holiness to be ensured, the church of God has to be open to discernment and allow God take charge of His church. Such uncertainties can be verified only by looking into discipline as the sinew that brings these three marks together. The reason for this approach is that, the first two marks are prescriptive with more parameters than discipline has, whereas discipline can be easily influenced. It is to the benefit of this task that much attention be given to discipline as the last mark of the three, as it is prone to abuse, because it relies mainly on human behaviour, attitude and/or approach to the Christian life. Therefore, the purpose of this dissertation is to outline the possible disintegration of discipline as the sinew that binds the three marks of the Reformed Church in general and URCSA in particular within the Southern Synod. important to note that discipline in the lower strata of the church is carried out religiously without question. The notion that prompted this topic is that contrarily, those who occupy the highest echelons of the church (leadership in the church, ministers and evangelists) do not appear to be enjoying the same reception regarding discipline. The challenge that faces the URCSA is how to maintain equal treatment of the three marks of the true church in a democratic society in the light of the service of God, one another and the world. / Philosophy, Practical and Systematic Theology / M. Th. (Systematic Theology)

No description available.

Dans la deuxième moitié du XIXe siècle, la médecine génésique et la psychiatrie s’intéressent à l’homosexualité, appelée inversion sexuelle à l’époque. Les médecins tentent de comprendre cette tare qui ronge la société. C’est pourquoi ils ont recueilli plusieurs témoignages provenant de ceux qu’ils considéraient comme « malades » pour valider leurs thèses scientifiques. Parmi plusieurs documents de nature autobiographique, le Roman d’un inverti-né (1889) et la Suite du roman d’un inverti-né (1896) sont particuliers, adressés sous l’impulsion de leur auteur à un romancier naturaliste, Émile Zola, et à un médecin, le Dr Laupts. Publiées dans des revues médicales (les Archives d’anthropologie criminelle) et dans un recueil (Tares et poisons), ces lettres ont été lues et analysées en tant que cas médical, autobiographie ou roman. Ces documents n’ont curieusement pas été encore lus comme appartenant au genre de la correspondance, important au XIXe siècle : c’est cet oubli révélateur que ce mémoire cherche à combler. Après un récapitulatif des différentes éditions (chapitre 1), les caractéristiques épistolaires seront examinées (chapitre 2). Les travaux de Brigitte Diaz (2002) et de Judith Lyon-Caen (2006) seront exploités pour souligner l’utilisation par l’auteur du Roman d’un inverti-né des codes épistolaires et de l’univers romanesque zolien. Enfin, l’analyse de l’histoire d’amour entre l’auteur des lettres et le sergent est au cœur du dernier chapitre qui accorde une attention particulière à la manière dont l’épistolier narre ce récit de l’amour entre hommes, en utilisant des codes érotiques et initiatiques. Ainsi, l’originalité du Roman d’un inverti-né et de la Suite du roman d’un inverti-né réside à la fois dans l’histoire particulière de sa publication, dans la nature ambivalente de son genre épistolaire et dans l’histoire d’amour, narrée à un médecin et un écrivain. C’est cette triple originalité qui est étudiée dans ce mémoire. / In the second half of the Nineteenth century, psychiatrists and doctors studied homosexuality, male and female inverts. They tried to understand this bane that afflicts society. Hence, they collected multiple testimonies from those they considered “sick” to validate their scientific theories. Amongst these numerous autobiographic documents, the Novel of an Invert (1889-1896) is the most peculiar. While most of these documents exist under the impulse of doctors and judges, this one was sent to naturalist novelist Émile Zola by a young man. Published in medical journals (the Archives d’anthropologie criminelle) and books (Tares et poisons), the literary genre of this text has been distorted; instead of being called letters, this text has been named novel, medical case, autobiography or confession. Peculiarly, these documents were never studied as a correspondence, an important genre in the Nineteenth century. After going through the different editions and modifications of these letters (chapter 1), we examine the epistolary characteristics of this text (chapter 2). To do so, we used Brigitte Diaz’s (2002) works, along with those of Judith Lyon-Caen (2006), underlining the use by the writer of both epistolary codes and the zolian universe. Finally, the last chapter focuses on the love story between the Italian and the sergeant, with a particular attention to the way the letter writer uses erotic and ritualistic codes to narrate the story. The Novel of the Invert’s originality resides in the peculiar publication history, in the ambivalence of its genre and in the narration of a love story to a novelist and a doctor. This thesis shall study this triple originality.

No description available.

Dans ce mémoire, nous situons l'esthétique de Jean-Jacques Rousseau (1712-1778) au sein de son anthropologie philosophique. Ce faisant, nous éclairons certaines tensions propres à la musique, art qui domine la réflexion esthétique de Rousseau. Notre premier chapitre est principalement basé sur le second *Discours*. Il présente les bases anthropologiques sur lesquelles se déploie la réflexion rousseauiste sur la musique et les beaux-arts. Après des remarques sur la méthode généalogique, certains défis d'interprétation qu'elle soulève, nous y présentons deux figures de la nature humaine. Notre second chapitre s'appuie sur l'*Essai sur l'origine des langues*, le *Dictionnaire de musique* et les *Confessions*. En nous appuyant sur des écrits proprement esthétiques de la maturité, mais aussi sur un ouvrage autobiographique dans lequel Rousseau octroie une place importante à son passé musical, nous y montrons que la musique est traversée de plusieurs tensions, selon le philosophe, notamment celles entre l'intérieur et l'extérieur, l'âme et l'esprit, l'être et le paraitre.

The function of patterns of faith experience and theology in religion and society forms part of the whole complex system of God, life and world views which operate amongst Zambian Presbyterians Christians. The dissertation endeavors to make an assessment of the place of faith and theology within the ambit of a Black Zambian and Presbyterian God-life-world view. This home grown African God-life-world view of Zambian Reformed Presbyterian making, is similar in some respects and differs in others with European and Western God, life and world views of the Reformed and Presbyterian brand. In the first chapter the stage for this dissertation is set. I do not claim to be exhaustive or definitive in discussing the mixture of faith patterns and theories of faith (theologies) from different parts of the Reformed/Presbyterian world. What plays an important operational role in this analysis and synthesis are what can be called a God, life and world pattern or view which is more or less the same as a sense making system, an ideology or a belief system. Therefore quite a number of pages are allotted to this phenomenon in the first chapter. Furthermore a broad outline of the basic points of departure of a contextual-historical approach which operate with a radical, integral and differential view of God, human life, and the physical world is spelled out. The last part of the chapter is devoted to provisional comments on a view of the experience of everyday faith and a theory of faith. The latter is the designation for what is usually called theology. In here I have tackled the problem of theology and human experience of faith from the angle of the traditional double sided or dualistic view of faith as a extraordinary supernatural and ordinary natural support structure for a discipline like theology. Theology is not intrinsically involved in people's faith experience and thus is not a real reflection of their everyday faith experience. When one is however emphasising that a faith (belief) pattern includes belief towards God, belief of the self (self-confidence) and belief towards the many neighbours as well as belief towards the physical-organic environment then one is closer in the neighbourhood of a radical and integral black African faith pattern and what we call a theory of faith. In chapter two the Reformed/Presbyterian legacy is discussed and reflected upon in terms of nine features of a Reformed/Presbyterian sense making system, ethos or God, life and world view which emerged in Reformed history since the days of John Calvin (1509-1564). Reformed-Presbyterian theologies, theories of faith and philosophies are examined as well as the major impact of Calvin on the characteristic features of Reformed God, life and world views or sense making systems. Some of the main features of these Reformed/Presbyterian sense making systems repetitively recur in the majority of Reformed experiential settings, communities and churches. The nine features or characteristics of a Reformed-Presbyterian ethos are the following: the well known soft duality of special and general; the social attitude of accepting every phenomenon and immediately start to criticize it; the tendency of pilgrimage through life; the idea of the extra-calvinisticum; the dual idea of special and general determination, that is the doctrine of election and the doctrine of providence and its strong encapsulation by a very strong theology of covenantal duality; the idea that a Reformed community or church is always in the process of reformation (ecclesia reformanda semper reformata); the doctrine of the dispensation of the gifts of the Spirit; the idea of a presbyter system and the democratic legacy that flows from it; and the regulative principle of the Church or the Kingdom of God? In chapter three the black-African-Zambian-Reformed-Presbyterian heritage is discussed in terms of the nine features discussed in chapter two. The idea in this chapter is to acknowledge the fact that an interchange, exchange and mixed appropriation between Reformed/Presbyterian contextual settings has taken and is taking place and that a Reformed/Presbyterian ethos is already incorporated and accommodated within the African milieu and experience. Our task in this chapter is to deal with the African reflections on faith and theology looking for black African similarities with the nine main features that we have detected as determinative of a Reformed/Presbyterian ethos. The predicament of non-African (European Western, Eastern and others) and Bantu-speaking black African experience manifests their differences in the realness and concreteness of their God-life-world views. Generally speaking, one of the main differences in the experience of faith and theology in the European Western and Black African Southern hemisphere contexts amount to the difference between reflective thinking experience as typically European Western and action directed reflective experience as the main emphasis of Black African experience. This entails that we must identify the foremost traits of European Western Reformed-Presbyterian theology and compare and contrast these with Black African, specifically Zambian Reformed-Presbyterian experience. The comparison and contrasting of these two broad contexts, that is European Western Reformed and Zambian Reformed are caught up in the complexities of a to and fro networking of Reformed ideas, clues and cues all over the world. There is more than one view of faith and theology and more than one God-life-world view in both the European cum Western and African ways of life. The existence of various views of faith, theology and God, life and the world explains the co-existence of these views of faith and theology and God, life and world views amongst African Christians. Africans and African Christians are not only Bantuspeaking and black because even if we take our white African counterparts out of the equation about who and what an African is, the Moroccans, the Egyptians, Algerians, Felani Hausas, Wollofs and others would surely disclaim such a statement. In chapter four theology as a theory of faith is discussed as aware reflection of everyday experiences of faith and belief that is far more important than doctrinal ideas that hover abstractly in the minds of ministers, pastors and theologians and is thus not intrinsically part of people's day to day experiences of faith and belief. A few markers on the way to a theory of faith as a functional paradigm is discussed. In order to do this four things have been touched upon: Firstly themes are compared in the Christian theological and philosophical world from both Eurocentric as well as the Afrocentric worlds. Secondly, theology as theory of faith is discussed as a concrete enterprise of aware reflection in the midst of the experience of a faith community or a church. Thirdly, some issues are highlighted which are analysed and synthesised in an attempt to expand a Reformed ethos and agenda by using clues, cues and hues from both Eurocentric and Afrocentric experiences of faith, belief and trust as well as the written and oral theological and faith theoretical reflections of these experiences. Finally, an attempt is made to interweave theories of faith from both contextual worlds as a functional paradigm. The desire to know God, oneself and other human beings as well as the physical-organic environment in this life in tandem and coterminously has a great bearing as a black African contribution to the ongoing building of a holistic Reformed/Presbyterian ethos or sense making system. / Systematic Theology and Theological Ethics / M.Th. (Systematic Theology)

My thesis explores the potential and the peril of Romantic literature's increasingly complex forms through a close comparative study of the works of William Blake, William Wordsworth, Samuel Taylor Coleridge and Thomas De Quincey. These writers exemplify the Romantic predicament of how to make vision manifest – how to communicate one's imaginative and intellectual expansiveness without diminishing it. They sought different strategies for increasing the capacity of literary form, ostensibly in the hope of communicating more: clarifying meaning, increasing accessibility and intensifying original experience. But textual expansion – materially, stylistically and intellectually – often threatens more opportunities for confused and partial meanings to proliferate, overwhelming the reader by dividing texts and undermining attempts at coherent thought. Expansion thus becomes excess, with all its worrying associations of superfluity. To further complicate matters, Burke's influential tenet of the Sublime makes a virtue out of excess and obscurity, raising the problematic spectre of deliberately confused/confusing texts that embody an aesthetic of incomprehension. I explore these paradoxes through four types of 'textual excess' demonstrated by the writers under discussion: firstly, the tension between poetry and prose adjuncts, such as prefaces and notes, in Wordsworth and Coleridge; secondly, De Quincey's indulgent verbosity and struggle to control the freeing shapelessness of prose; thirdly, Wordsworth's and De Quincey's parallel experiences of revision as both uncontrollably diffusive and statically concentrated; and lastly, Blake's more deliberate, systematic attempt to enact a literary Sublime in which the reader is forced out of passivity by the competing demands of verbal and visual media. All are motivated and thwarted in varying degrees by their anxious preoccupation with saying "Enough", and the difficulty of determining when this becomes “Too much”. These authorial dilemmas also incorporate larger concerns with man's (over)ambition at a time of rapid and unprecedented economic, social and intellectual acceleration from the Enlightenment to industrialism. The fear that the concept and process of 'progress', or 'improvement', marks deficiency rather than fulfilment haunts Romantic writers.

Il lavoro di ricerca analizza in tutti i suoi aspetti la disciplina relativa alla rilevanza delle festività religiose nell'ordinamento italiano. Il primo capitolo è dedicato all'individuazione del valore che la festività assume nei diversi ordinamenti religiosi e in particolare nel diritto canonico, ebraico, islamico ed avventista. Il secondo capitolo analizza l'evoluzione della normativa unilaterale dello Stato italiano in materia di giorni festivi. Tra i vari problemi che interessano i rapporti tra confessioni religiose e Stato, quelli che più hanno dato luogo a dissensi, e che sono oggetto di trattazione nel terzo capitolo, riguardano essenzialmente la libertà di osservare il riposo festivo e di adempiere i doveri religiosi ad esso connessi, nonché l'obbligo dei datori di lavoro di rendere effettiva tale libertà organizzando l'attività lavorativa in modo che essa non ostacoli l'osservanza del riposo festivo. Nel quarto capitolo viene analizzata la disciplina pattizia, e in particolare le modalità di tutela del diritto alla festività e al riposo per i fedeli di confessioni che hanno stipulato un'Intesa con lo Stato italiano. Infine nell’ultima parte viene esaminata la normativa sulle celebrazioni pubbliche in occasione delle festività religiose in ambito statale, regionale e comunale. / This research analyses in all its aspects the importance of religious festivity in Italian law. The first chapter is dedicated to the individuation of the festivity value in religious rules, in particular in canon, islamic, jewish and adventist law. The second chapter analyses the evolution of unilateral italian rules of week days and holidays. One of the most important problem in the relationship between State and religious confessions regards the freedom of observe the weekly day off and connected religious duties. Employers must guarantee religious freedom, organizing working activity without preventing the observance of festive rest. In the fourth chapter has been analysed the pactional discipline, and in particular the way of protecting the right to observe holidays and rests for people who belong to a religious confession that stipulated an agreement with Italian State. In the last part of the thesis have been examined the norms about public celebrations on the occasion of religious festivity in statal, regional and communal laws.