朱宇晶. / Thesis (Ph.D.)--Chinese University of Hong Kong, 2011. / Includes bibliographical references (leaves 308-326) / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Zhu Yujing.

This study deals with Francisco G. Penzotti, a Bible colporteur and church planter, opening in 1888 in Peru a branch of the American Bible Society. But the Peruvian con-stitution prohibited any public, non-Catholic religious activities. The country's situation for decades had been confrontation between clerical conserva-tism and progressive liberal forces, thus dividing Peruvian society. Penzotti became a catalyst in this confrontation at a time of critical importance, thus revealing the frailty of the Roman Catholicism as an integrating force in this society. He becomes a "human interface" in the struggle for tolerance and freedom of worship, involving the participa-tion of important sectors of Peruvian society. This paper describes the historical background and Protestant activities prior to Pen-zotti, then his work and person. A missiological summary interprets Penzottis success, acting as a human link between two distinct eras and clearing the way for a future of tolerance and religious freedom in Peru. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)

Summaries in German and English / This thesis is a missiological case study analysing the reasons for conversions to Islam and Christianity among Kyrgyz people in post-Soviet Kyrgyzstan. The Kyrgyz people have a rich religious heritage with a history of more than 2,200 years. The uprooting of religion and the atheistic indoctrination by the Soviet government created a religious vacuum after the breakdown of the Soviet Union and caused a revival of religious receptivity in the society. Renewed receptivity to religion in the newly established sovereign Kyrgyzstan was followed by a rise in religious activity of Muslims and Christians beginning in the late 20th century. In only 15 years the number of mosques rose from 39 to 1,600 and the number of professing Christians increased from a few dozen to more than 7,000. This change between 1990 and 2005 developed in three stages through religious instability, an increase in missionary activity and the posturing of religious ideology during the government’s democratization process. A research of individual conversions produced complex results. Muslims were more attune to traditional religious thinking than were Christians. Most Muslims committed themselves to Islam because of their ancestral heritage. The secularization of society facilitated the Kyrgyz to convert to Christianity and turn to Christ due to a crisis in personal identity. Among Christians, conversions were primarily affected by relatives and friends persuading them through testimony and example. Most Kyrgyz becoming Muslims were significantly influenced by their parents. Faith in the existence of God was the basic prerequisite for both Muslim and Christian commitment to their respective beliefs. For Muslims it meant to obey the commandments of Allah, but Christians were led to confession of sins and to conversion. Changes in lifestyles and mindsets Muslims traced back to the Islamic religious tradition. For Christians, lives were affected through a relationship to Jesus Christ. / Die vorliegende Thesis ist eine missiologische Fallstudie, die die Gruinde der Hinwendung der Kyrgyzen in der post-sovietischen Zeit zum Islam und Christentum untersucht. Die Kyrgyzen haben ein reiches religioses Erbe einer uber 2200 jahrigen Geschichte. Doch mit der religiosen, Entwurzelung und der atheistischen Indoktrination durch die Sovietregierung entwickelte sich nach dem Zusammenbruch der Sovietunion ein religioses ,Vakuum" und bewirkten ein Wiedererwachen der religiosen Rezeptivitat in der Gesellschaft. Aufgrund der neuen religiosen Rahmenbedingungen in dem seit 1991 souveranen Kyrgyzstan folgte vonseiten der Muslime und Christen ein starker Anstieg religioser Aktivitaten. In nur 15 Jahren stieg die Anzahl der registrierten Moscheen von 39 auf uber 1600 und die Anzahl der Christen im gleichen Zeitraum von ein paar Dutzend auf uber 7000. Diese Entwicklung verlief im Zeitraum von 1990 bis 2005 in drei Abschnitten und war gekennzeichnet von anfanglichen religiosen Aufbruchen, einer Zunahme missionarischer Aktivitaten und einer religiosen Positionierung im Demokratiesierungsprozess. Die Untersuchung der individuell erlebten Hinwendungen brachte vielschichtige Ergebnisse hervor. So war der farmiliare Hintergrund der Muslime im allgemeinen religioser als der der Christen. Die meisten Muslime bekannten sich aufgrund ihrer Abstammung zum Islam. Die Sakularisierung der Familien begunstigte die Hinwendung der Kyrgyzen zum Christentum, die sich vor allem aufgrund einer existenziellen Auseinandersetzung zu Jesus wandten. Bei Christen waren es vor allem Verwandte und Freunde, die mit Worten und Leben auf Jesus hinwiesen, bei Muslimen die Eltern. Sowohl bei Muslimen als auch Christen war der Glaube an die Exitenz Gottes die wesentliche Vorraussetzung, wobei dies die Muslime zur Befolgung der Gebote Allahs, Christen zur Sundenerkenntnis und einer Bekehrung bewegte. Eine Lebens- und Sinnesanderung fuhrten Muslime auf den Islam und Christen auf ihre Beziehung zu Jesus Christus zuruck. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

Det finns en utbredd kritik riktad mot Europadomstolen och dess tillämpning av religionsfriheten (artikel 9 i Europakonventionen). Akademiker har anklagat domstolen för att ha demonstrerat enbiasi fall som rör islam och slöjan. Domstolens bedömningar har upplevts som godtyckliga. Muslimer har framhävt att de upplever att de inte kan räkna med att få en rättvis domstolsprocess. Denna allvarliga kritik mot Europadomstolen ligger till grund för studiens övergripande syfte som är att undersöka vilka förutsättningar som finns för rättvisa i fall som rör religionsfriheten och slöjan.                       Forskare har uppmanat domstolen att anamma fyra proceduriella rättvisekriterier (deltagande, neutralitet, respekt och tillit) i syfte att åstadkomma rättvisa domstolsprocesser. Studien börjar därför med att analysera det huvudsakliga materialet, fyra rättsfall som alla behandlar en slöjbärande muslimsk kvinna utifrån de proceduriella rättvisekriterierna. Dessa kriterier kompletteras med en moralfilosofisk förståelse för alla individers grundläggande rätt till rättfärdigande. Studiens tes är dock att en proceduriell förståelse av rättvisa riskerar att vara otillräcklig. Det teoretiska ramverket består därför även av en substantiell förståelse av rättvisa, som istället för att fokusera på domstolens tillvägagångssätt fokuserar på utfall. Resultatet bekräftar denna tes genom att först anamma en förståelse för att vårt praktiska förnuft riskerar att vara invävt med ideologi. Det är inte förrän vi tillämpar ett dekonstruerande och dekoloniserande perspektiv som vi ser vad det är som hindrar domstolen från att upprätta substantiell rättvisa för slöjbärande kvinnor. Slöjan som symbol och sekularism som begrepp har tillskrivits särskilda värden vilket gör att domstolen förstår dessa som i direkt strid med varandra. Det är inte förrän domstolen självkritiskt reflekterar över och dekonstruerar dessa inneboende värden som substantiell rättvisa är möjligt. Studiens uppfattning är att muslimska slöjbärande kvinnor systematiskt nekas en verklig möjlighet till upprättelse i Europadomstolen. / The European Court of the Human Rights has been widely criticized regarding its implementation of the freedom of religion (article 9 in the European Convention on Human Rights). Researchers have noticed that the Court has demonstrated a bias in cases concerning Islam and the Islamic veil. The Courts judgements have been understood as arbitrary and European Muslims have argued that they do not have a fair chance to a just court procedure. This serious critique aimed at the Court grounds the aim of this study which is to explore the conditions for justice regarding freedom of religion cases and the Islamic veil in the European Court of Human Rights.                        Researchers have advised the court to apply four procedural justice criteria (participation, neutrality, respect and trust) in order to secure just and fair court procedures. Therefore, from a procedural understanding of justice, the study starts with an analysis of the main material, which is four cases, all concerning women wearing the Islamic veil. The theoretical framework is supplemented with a moral understanding of everyone’s basic right to justification and the two procedural justice criteria reciprocity and generality. However, the thesis of this study is that a procedural understanding of justice might be unsatisfying when discovering the general conditions for justice in the Court. The theoretical framework therefore needs to include substantive justice. Instead of focusing on pure procedural justice itaims at establishing substantively just outcomes. The result of this study confirms this thesis by acknowledging that our practical reason might be infused with ideology. It is not until a deconstructing and decolonial perspective is applied that it becomes clear what is hampering the court from establishing substantively just outcomes for women wearing the Islamic veil. As the veil and the term secularism has been ascribed certain values and ideas, the court put these two phenomena in direct contrast with each other. Substantive justice is not achievable until the court, in a self-critical manner deconstructs these values and ideas. The main result of this study is that until then, Muslim women wearing the Islamic veil are systematically denied substantive justice.

This dissertation explores the reconfiguration of religion in modern global society with a focus on Koreans’ use of the category of religion. Using textual and structural analysis, this study examines how the notion of religion is structurally and semantically contextualized in the public sphere of modern Korea. I scrutinize the operation of the differentiated communication systems that produces a variety of discourses and imaginaries on religion and religions in modern Korea. Rather than narrowly define religion in terms of the consequence of religious or scientific projects, this dissertation shows the process in which the evolving societal systems such as politics, law, education, and mass media determine and re-determine what counts as religion in the emergence of a globalized Korea. I argue that, ever since the Western notion of religion was introduced to East Asia in the eighteenth and nineteenth centuries, religion was, unlike in China and Japan, constructed as a positive social component in Korea, because it was considered to be instrumental in maintaining Korean identity and modernizing the Korean nation in the new global context. In twentieth century Korea, the conception of religion was manifest in the representation of the so-called world religions such as Buddhism and Christianity, which were largely re-imagined as resisting colonialism and communism as well as contributing to the integration and democratization of the nation-state. The phenomenal clout and growth of Korea’s mainstream religions can be traced to an established twofold understanding that religion is distinctive, normal, and versatile, while indigenous traditions and new religious groups are abnormal, regressive, and even harmful. I have found that, since the late 1980s, a negative re-formation of religion has been widespread in the public sphere of South Korea, with a growing concern that religion may harbor a parochial attitude against the nation’s new strategies of development. Religion has been increasingly signified as antisocial, conflictual, and sectarian in newly globalized South Korea, because structuralized religious power, in particular that of Protestantism, gets in the way of autonomous evolvement of the secular societal institutions. As such, I conclude by suggesting that the definition of religion was multiply appropriated by the differences in local particularization in contemporary global society. Insofar as religion is regarded as incompatible with the changed location of the national society in the new global society, the semantics assigned to what is called religion continues to be degraded in contemporary South Korea.

This study deals with Francisco G. Penzotti, a Bible colporteur and church planter, opening in 1888 in Peru a branch of the American Bible Society. But the Peruvian con-stitution prohibited any public, non-Catholic religious activities. The country's situation for decades had been confrontation between clerical conserva-tism and progressive liberal forces, thus dividing Peruvian society. Penzotti became a catalyst in this confrontation at a time of critical importance, thus revealing the frailty of the Roman Catholicism as an integrating force in this society. He becomes a "human interface" in the struggle for tolerance and freedom of worship, involving the participa-tion of important sectors of Peruvian society. This paper describes the historical background and Protestant activities prior to Pen-zotti, then his work and person. A missiological summary interprets Penzottis success, acting as a human link between two distinct eras and clearing the way for a future of tolerance and religious freedom in Peru. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)

Summaries in German and English / This thesis is a missiological case study analysing the reasons for conversions to Islam and Christianity among Kyrgyz people in post-Soviet Kyrgyzstan. The Kyrgyz people have a rich religious heritage with a history of more than 2,200 years. The uprooting of religion and the atheistic indoctrination by the Soviet government created a religious vacuum after the breakdown of the Soviet Union and caused a revival of religious receptivity in the society. Renewed receptivity to religion in the newly established sovereign Kyrgyzstan was followed by a rise in religious activity of Muslims and Christians beginning in the late 20th century. In only 15 years the number of mosques rose from 39 to 1,600 and the number of professing Christians increased from a few dozen to more than 7,000. This change between 1990 and 2005 developed in three stages through religious instability, an increase in missionary activity and the posturing of religious ideology during the government’s democratization process. A research of individual conversions produced complex results. Muslims were more attune to traditional religious thinking than were Christians. Most Muslims committed themselves to Islam because of their ancestral heritage. The secularization of society facilitated the Kyrgyz to convert to Christianity and turn to Christ due to a crisis in personal identity. Among Christians, conversions were primarily affected by relatives and friends persuading them through testimony and example. Most Kyrgyz becoming Muslims were significantly influenced by their parents. Faith in the existence of God was the basic prerequisite for both Muslim and Christian commitment to their respective beliefs. For Muslims it meant to obey the commandments of Allah, but Christians were led to confession of sins and to conversion. Changes in lifestyles and mindsets Muslims traced back to the Islamic religious tradition. For Christians, lives were affected through a relationship to Jesus Christ. / Die vorliegende Thesis ist eine missiologische Fallstudie, die die Gruinde der Hinwendung der Kyrgyzen in der post-sovietischen Zeit zum Islam und Christentum untersucht. Die Kyrgyzen haben ein reiches religioses Erbe einer uber 2200 jahrigen Geschichte. Doch mit der religiosen, Entwurzelung und der atheistischen Indoktrination durch die Sovietregierung entwickelte sich nach dem Zusammenbruch der Sovietunion ein religioses ,Vakuum" und bewirkten ein Wiedererwachen der religiosen Rezeptivitat in der Gesellschaft. Aufgrund der neuen religiosen Rahmenbedingungen in dem seit 1991 souveranen Kyrgyzstan folgte vonseiten der Muslime und Christen ein starker Anstieg religioser Aktivitaten. In nur 15 Jahren stieg die Anzahl der registrierten Moscheen von 39 auf uber 1600 und die Anzahl der Christen im gleichen Zeitraum von ein paar Dutzend auf uber 7000. Diese Entwicklung verlief im Zeitraum von 1990 bis 2005 in drei Abschnitten und war gekennzeichnet von anfanglichen religiosen Aufbruchen, einer Zunahme missionarischer Aktivitaten und einer religiosen Positionierung im Demokratiesierungsprozess. Die Untersuchung der individuell erlebten Hinwendungen brachte vielschichtige Ergebnisse hervor. So war der farmiliare Hintergrund der Muslime im allgemeinen religioser als der der Christen. Die meisten Muslime bekannten sich aufgrund ihrer Abstammung zum Islam. Die Sakularisierung der Familien begunstigte die Hinwendung der Kyrgyzen zum Christentum, die sich vor allem aufgrund einer existenziellen Auseinandersetzung zu Jesus wandten. Bei Christen waren es vor allem Verwandte und Freunde, die mit Worten und Leben auf Jesus hinwiesen, bei Muslimen die Eltern. Sowohl bei Muslimen als auch Christen war der Glaube an die Exitenz Gottes die wesentliche Vorraussetzung, wobei dies die Muslime zur Befolgung der Gebote Allahs, Christen zur Sundenerkenntnis und einer Bekehrung bewegte. Eine Lebens- und Sinnesanderung fuhrten Muslime auf den Islam und Christen auf ihre Beziehung zu Jesus Christus zuruck. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

Le but de la recherche est de comprendre comment un individu se sentant lié à une norme religieuse interprétée comme prescrivant le port d'un signe religieux peut se sentir en même temps lié à une norme étatique prescrivant des exigences en terme de neutralité religieuse. Afin d'analyser la dynamique d'interaction entre le hijab et la laïcité, je conduis des entretiens semi-dirigés avec des femmes portant un hijab qui travaillent pour l'État ou qui sont appelées à travailler pour celui-ci dans un avenir professionnel proche. Cette recherche a un volet comparatif par la constitution de deux échantillons de 25 entretiens provenant de deux contextes juridiques où l'application de la laïcité implique soit une interdiction du port du hijab pour les employés de l'État (en droit français) ou soit une autorisation (en droit québécois). Les principaux résultats de la recherche démontrent que la majorité des participantes réussissent à concilier les deux normes par la mise en oeuvre d'une interaction stratégique, une conscience internormative du droit, qui a pour but de faciliter la rencontre de normes en apparence conflictuelles. / The overall goal of the dissertation is to analyze the relation to religious norms and state law regarding the question of the wearing of muslim religious symbols. This socio-legal research follows results from 50 interviews done with persons who wear muslim religious symbols and work (or consider working) at the same time for the french and quebec states. The two legal contexts shows dissension regarding the regulation of religious symbols in public institutions. Empirical results shows different strategies of action and interpretation of state and religious norms, a human legal agency, where the rational autonony of the weaerer is the central element in the relation to norms.

This dissertation explores the reconfiguration of religion in modern global society with a focus on Koreans’ use of the category of religion. Using textual and structural analysis, this study examines how the notion of religion is structurally and semantically contextualized in the public sphere of modern Korea. I scrutinize the operation of the differentiated communication systems that produces a variety of discourses and imaginaries on religion and religions in modern Korea. Rather than narrowly define religion in terms of the consequence of religious or scientific projects, this dissertation shows the process in which the evolving societal systems such as politics, law, education, and mass media determine and re-determine what counts as religion in the emergence of a globalized Korea. I argue that, ever since the Western notion of religion was introduced to East Asia in the eighteenth and nineteenth centuries, religion was, unlike in China and Japan, constructed as a positive social component in Korea, because it was considered to be instrumental in maintaining Korean identity and modernizing the Korean nation in the new global context. In twentieth century Korea, the conception of religion was manifest in the representation of the so-called world religions such as Buddhism and Christianity, which were largely re-imagined as resisting colonialism and communism as well as contributing to the integration and democratization of the nation-state. The phenomenal clout and growth of Korea’s mainstream religions can be traced to an established twofold understanding that religion is distinctive, normal, and versatile, while indigenous traditions and new religious groups are abnormal, regressive, and even harmful. I have found that, since the late 1980s, a negative re-formation of religion has been widespread in the public sphere of South Korea, with a growing concern that religion may harbor a parochial attitude against the nation’s new strategies of development. Religion has been increasingly signified as antisocial, conflictual, and sectarian in newly globalized South Korea, because structuralized religious power, in particular that of Protestantism, gets in the way of autonomous evolvement of the secular societal institutions. As such, I conclude by suggesting that the definition of religion was multiply appropriated by the differences in local particularization in contemporary global society. Insofar as religion is regarded as incompatible with the changed location of the national society in the new global society, the semantics assigned to what is called religion continues to be degraded in contemporary South Korea.

Denna uppsats behandlar den katolska kyrkans syn på grunden för mänskliga rättigheter och religionsfrihet. Idén om mänskliga rättigheter började ta fast form under upplysningen på 1700-talet. Vid den tiden var dock katolska kyrkans syn på de mänskliga rättigheterna inte förenlig med den sekulära uppfattningen. De demokratiska principerna och mänskliga rättigheterna, inklusive religionsfrihet, integrerades i den katolska socialdoktrinen först genom Andra Vatikankonciliet (1962–1965), även kallad Vatikan II. Syftet är dels att undersöka hur den katolska kyrkan argumenterar för mänskliga rättigheter och religionsfriheten efter Vatikan II, dels att analysera relevanta skrifter och kanoniska bestämmelser i jämförelse med FN:s Allmänna förklaring och konventioner om de mänskliga rättigheterna. Uppsatsens tes är att området mänskliga rättigheter är ett tvärvetenskapligt akademiskt fält där den katolska teologin också har relevans i diskussioner kring hur mänskliga rättigheter kan rättfärdigas. För att nå syftet används flera metoder. Genom text- och argumentanalys av skrifter från Vatikan II kan det konstateras att det finns vissa skillnader mellan den katolska kyrkans argumentation för mänskliga rättigheter och de sekulära argumenten. Analysen visar att grunden för mänskliga rättigheter och religionsfrihet enligt katolska kyrkan är den mänskliga personens värdighet. I detta avseende är Jürgen Habermas teori om människans värdighet, som ofta benämns teori om människovärde, relevant att användas som teoretiskt ramverk. En begreppsanalys gällande de kursiverade begreppen görs även i uppsatsen. Som ytterligare metoder används juridisk metod och kanonisk tolkning i rättsavsnittet.  Jag argumenterar för att katolska kyrkans människosyn ger en ökad förståelse för vad religionsfrihet innebär. Med tanke på mångfalden av religioner och traditioner i den postmoderna världen bör teologer även involveras i diskurser om religionsfriheten. Därför föreslår jag att mänskliga rättigheters dimensioner utvidgas till att ta mer hänsyn till teologiska människorättsargument. / This essay deals with the Catholic Church's view of the basis of human rights and freedom of religion. The idea of ​​human rights began to take shape during the Enlightenment in the 18th century. At the time, however, the Catholic Church's view of human rights was inconsistent with secularism. Democratic principles and human rights, including freedom of religion, were first integrated into Catholic social doctrine through the Second Vatican Council (1962–1965), also known as Vatican II. The purpose is partly to examine how the Catholic Church argues for human rights and freedom of religion after Vatican II, and partly to analyse relevant writings and canonical provisions in comparison with the UN Universal Declaration and Conventions on Human Rights. The thesis of this essay is that the field of human rights is an interdisciplinary academic field where Catholic theology also has relevance in discussions about how human rights can be justified. To achieve the purposes, several methods are used. Through a text- and argument analysis of writings from Vatican II, it can be stated that there are certain differences between the Catholic Church's arguments for human rights and the secular ones. The analysis shows that the basis of human rights and religious freedom, according to the Catholic Church, is the dignity of the human person. In this respect, Jürgen Habermas' theory of human dignity, often referred to as human worth (människovärde), is relevant to be used as a theoretical framework. A concept analysis regarding the italicized concepts is also done in the essay. As additional methods, legal method and canonical interpretation are used in the legal section. I argue that the Catholic Church's view of human beings gives a greater understanding of what freedom of religion means. Because of the diversity of religions and traditions in the postmodern world, theologians should also be involved in discourses on freedom of religion. Therefore, I propose that dimensions of the human rights be extended to take more account of theological human rights arguments.