Ip Hon Ho. / Thesis (M.Div.)--Chinese University of Hong Kong, 2010. / Includes bibliographical references (leaves 80-82). / Abstracts in English and Chinese. / Chapter 1. --- Introduction --- p.3 / Chapter 2. --- Different beliefs of the free market --- p.5 / Chapter 2.1 --- Market' as invisible hand guided by self-interest --- p.6 / Chapter 2.2 --- Market as a platform to promote prosperity of life and freedom --- p.7 / Chapter 2.3 --- Market as a place of competition --- p.8 / Chapter 2.4 --- Market as a self-regulating system --- p.9 / Chapter 2.5 --- Private Property right as the necessary condition for free market economy --- p.9 / Chapter 3. --- Review of contemporary Christian critiques of market --- p.10 / Chapter 3.1 --- Michael Novak: defense of classic liberal economy --- p.11 / Chapter 3.1.1 --- The concept of liberty --- p.11 / Chapter 3.1.2 --- The 'co-creation' role of man --- p.12 / Chapter 3.1.3. --- The tripartite system and the sinful nature of man in a free market economy --- p.13 / Chapter 3.2 --- Rebecca M. Blank: Criticism on Market from an economist and a theologian --- p.14 / Chapter 3.2.1 --- The model of competitive market --- p.14 / Chapter 3.2.2. --- Conflicting values between beliefs in competitive market with Christian values --- p.15 / Chapter 3.3 --- Paul Tillich's critique on free market --- p.19 / Chapter 3.3.1. --- The religious relevance of Capitalism and Free market --- p.20 / Chapter 3.3.2 --- Tillich model of criticism --- p.21 / Chapter 3.3.3 --- Depending Conditions for capitalism: Technical reasons --- p.22 / Chapter 3.3.4 --- Criticism of the Spirit of Capitalism and Free market --- p.23 / Chapter 3.3.5 --- Criticism of the form of capitalism --- p.26 / Chapter 3.3.6 --- The big machine --- p.27 / Chapter 3.4 --- The insufficiencies of the above Christian Critique --- p.30 / Chapter 3.4.1 --- Michael Novak: --- p.31 / Chapter 3.4.2 --- Rebecca Blank --- p.32 / Chapter 3.4.3 --- Paul Tillich --- p.32 / Chapter 4. --- The discussion on the freedom in free market --- p.33 / Chapter 4.1 --- Economic Compulsion --- p.34 / Chapter 4.1.1 --- Economic reason: Monopolistic power --- p.35 / Chapter 4.1.2 --- Political Reason: Political Economy --- p.37 / Chapter 4.1.3 --- Short Summary --- p.39 / Chapter 4.2 --- Slavery Characteristics of free market --- p.40 / Chapter 4.3 --- Basic Characteristics of a slavery system --- p.40 / Chapter 4.3.1 --- Backgrounds of Slavery system in Greco Roman Empire --- p.41 / Chapter 4.3.2 --- Structure of the working relationship: Dehumanized structure --- p.42 / Chapter 4.3.3 --- Social status: Alienation --- p.43 / Chapter 4.3.4 --- Incentive system: Another form of Economic Compulsion --- p.44 / Chapter 4.3.5 --- Short summary --- p.47 / Chapter 4.4 --- Slavery characteristics of the free market --- p.47 / Chapter 4.4.1 --- Working relationship: dehumanized structure --- p.48 / Chapter 4.4.2 --- Social status: Alienation --- p.50 / Chapter 4.4.3 --- Incentive system: Another form of Economic Compulsion --- p.51 / Chapter 4.4.4 --- Short Summary --- p.54 / Chapter 5. --- The critique of the spirituality of market by the concept of 'market spirituality' --- p.54 / Chapter 5.1 --- The ground of understanding spirituality --- p.55 / Chapter 5.2 --- Basic Characteristics of spirituality --- p.57 / Chapter 5.2.1 --- First-order and second-order experiences of Spirituality --- p.57 / Chapter 5.2.2 --- The trainable quality of Spirituality: Ascetical and Mystical aspect --- p.58 / Chapter 5.2.3 --- The unintentional ascetical aspect of spirituality --- p.59 / Chapter 5.3 --- The understanding and basic assumptions of Market Spirituality --- p.62 / Chapter 5.4 --- The Formation of spirituality in our daily routine --- p.64 / Chapter 5.4.1 --- Pathway of knowing in free market --- p.66 / Chapter 5.4.2 --- Pathway of acting in free market --- p.67 / Chapter 5.4.3 --- Pathway of relating to others in free market --- p.69 / Chapter 5.5 --- Common examples of market spirituality --- p.69 / Chapter 5.5.1 --- Believing in the self-regulatory mechanism --- p.69 / Chapter 5.5.2 --- Competitive spirituality --- p.70 / Chapter 5.5.3 --- Detachment relationship --- p.72 / Chapter 5.5.4 --- Consumerism --- p.73 / Chapter 5.5.5 --- Commodification --- p.74 / Chapter 5.5.6 --- Short summary --- p.75 / Chapter 5.6 --- Theological reflections on market spirituality --- p.76 / Chapter 5.6.1 --- The penetration of the market spirituality into our church and individual life --- p.76 / Chapter 5.6.2. --- Contrast with the Christian Spirituality --- p.77 / Chapter 6. --- Conclusion --- p.79 / Bibliography --- p.80

Freedom is a central concept in contemporary theology. However, what freedom means is blurred and unclear. To try to understand more precisely, the thought of a theologian who stands at the mid-point of the debate has been studied. Rosemary Ruether is a modern feminist theologian who has considered Christian origins and the human quest of liberation in detail as well as in considerable breadth, touching upon a wide variety of concerns that contribute to her concept of freedom. In Ruether's work certain key themes emerge. She stresses the ideas of creation (as a continuum that includes redemption and new creation), gnostic and apocalyptic dualism, ecclesiology, eschatology, and christology. From these preoccupations arises Ruether's understanding of freedom as wholeness, mutuality, struggle towards the future, and participation in the people of the promise. For Ruether, freedom means salvation in the biblical and Hebraic sense. Although the theology of the women's movement covers a broad spectrum, Ruether's concept of freedom is consistent with that of most other feminist theologians. The feminist concept of freedom, as expressed by Ruether, has much in common with the socio-political liberation theology of Gustavo Gutierrez. Like Latin American theology, Ruether's theology is biased towards the oppressed; it is based on a corporate understanding of faith, and it proposes a new way of doing theology which arises out of the context. But Ruether does not regard Marxist analysis as sufficient, and sees the limitations of apocalyptic tendencies in liberation theology. In ways, Ruether's theology is less dependent on traditional approaches than that of Gutierrez. The self-actualisation psychology of Abraham Maslow also has a number of resemblances to Ruether's feminist idea of freedom: both emphasize wholeness, humanism, mutuality, transcendence, utopian hope, and struggle. But Ruether's theology of freedom is not merely an adaptation of Maslovian psychology, since they differ on their commitment to the poor, on theism and organised religion, and on Maslow's emphasis on the individual. The concept of freedom held by Rosemary Ruether (and by many other feminist theologians) has much in common both with the liberation theology of the poor world and with the approach to freedom through personal fulfilment that is characteristic of affluent culture. Ruether is correct in saying that woman's growing awareness stands at the intersection between the freedom movements of the first and third worlds. But Ruether's freedom is not merely a combination of the two, but a unique contribution to modern theology. Despite some limitations, Ruether has contributed significantly to the theological quest for the meaning of freedom and can be expected to continue to do so.

This thesis lays out a critique of the libertarian autonomy in Clark Pinnock's open theism. It contends that libertarian autonomy (defined as the choice to do otherwise) is unable to do justice to the fuller sense of freedom described in the biblical narrative. Offering more than a critique, this thesis suggests an alternative definition of freedom by qualifying Karl Barth's "freedom as obedience" as 'freedom as faithfulness'. As such, true freedom is contrasted to the autonomy that leads to evil, and is found beyond the false dichotomy of compatibilism and incompatibilism, heteronomy and autonomy. Freedom is recognized as a good gift of creation and a promise of the eschaton, and thus must be distanced from the shadow of evil which haunts human autonomy. Ultimately, this thesis contends that faithfulness to God as the source and call of life leads to responsive, transformative, and eschatologically unlimited freedom.

This thesis is an analysis and examination of the concept of Faith as understood, experienced, and held by John Wesley: Throughout this study, the question, "Is this Faith possible" lingers, depicting the serious quest of heart and mind to understand Wesley's theology and his empirical view of Faith, as found in the eighteenth-century Revival in England and in Methodism. The problem of the usage of Faith, and the confusion of Freedom, in the life of the "true Christian" in Society, forms the basis of this discussion. The concepts Faith, Freedom, and Society are each examined in this work: The Spirit of the Age, as depicted by the thought of Kant the "transcendentalist" in Europe; of Locke the English empiricist; and of Edwards the Calvinist in America, give insight into the struggle in the pursuit of Freedom. These difficulties are met by the unique ministry of Wesley, who would not compromise man's "unalienable right" to be Free, especially in the light of "salvation by faith." In this analysis and consideration I look at Wesley's concepts of Faith, Freedom, and his understanding of Society, in the light of his theology and ethics, as well as the milieu of the eighteenth century; the implications of these are considered, taking note of, the influence and the impact of Wesley's ministry and writings upon almost all of the eighteenth-century English population, as well as the overflow of the same into the wider world. What happened through his ministry stresses the truth that, what he knew as Faith, was very different from the orthodox and traditional views. More than ever, this needs to be understood today. Wesley's experience of Faith, in his Freedom with regard to Society, is as relevant today as it was then. This thesis sets out to clarify some of the problems: What Wesley had found, history cannot deny. / Philosophy, Practical & Ststematic Theology / D. Th. (Theological Ethics)

Thesis (MTh)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: This study is ‘n research proposal for a possible D.Th degree. The research objective is to explore critically the thought and teachings of Nicholas Wolterstorff, a leading Christian philosopher, that there is an inseparable and fundamental link between the celebration of the Sunday liturgy, the concept of justice we believe in, and human rights. I start by discussing how Wolterstorff writes, lives and defends this thought as a conviction of faith and as a philosophical paradigm. The contents of it can be summarised as follows: the holiness of the believer as an imitation of the holiness of God, is not a mere spiritual trait, it has also social implications; holiness presupposes justice; human rights is based upon the Biblical truths of the equal status of all human beings, mankind as the image of God, and the universal love command. The kingdom of God is established through law and justice. This was already confessed by the early church fathers. Love and justice cannot be separated. The worship of God and man’s responsibility towards one another is grounded in the covenant. Protestantism is a world-formative religion. Worship in the presence of injustices, is not worship; it is false religion. The limitation imposed by the liberal state that its citizens cannot use religious reasons in public for the furthering of justice is then discussed. Religion should be allowed and the State should be impartial in its handling of all religions. Therefore Christians need an adequate cognitive framework for moral judgment. This must also be included in the curriculum of students at Tertiary Institutions. To equip the students for their role in life, the staff must teach and model justice, love, forgiveness, prayer and human rights. Students and the youth in church must also be brought face to face with those who suffer because of injustices, lack of love and economic marginalisation. I then go on to motivate the reasons for undertaking this research. The motivation includes a description of the immorality, injustices and human rights violations in and outside South Africa. Then I discuss the opinions of various theologians across the world of whether worship and faith can contribute to the conversion, healing and change of people and institutions. The last chapter is a tentative illustration of the value of this research for the Church, the academy and the broader society. This value is estimated within the interdependence of transformative constitutionalism (juridical) and discipleship as transformation (theological). I conclude with a few closing remarks. / AFRIKAANSE OPSOMMING: Hierdie is ‘n navorsingsvoorstel vir ‘n voorgenome D.Th graad. Die doelstelling is ‘n kritiese ondersoek van Nicholas Wolterstorff, ‘n leidende christelike filosoof, se denke en lering dat daar ‘n onskeidbare en fundamentele verband is tussen die viering van die Sondag liturgie, die geregtigheidskonsep waarin ons glo, en menseregte. Ek begin met ‘n bespreking van hoe Wolterstorff hierdie denke skryf, leef en verdedig as ‘n geloofsoortuiging en as ‘n filosofiese paradigma. Die inhoud daarvan kom kortliks hierop neer: die heiligheid van die gelowige as nabootsing van God se heiligheid is nie net ‘n geestelike eienskap nie, dit het ook sosiale implikasies; heiligheid veronderstel geregtigheid; menseregte is gebaseer op die Bybelse waarhede dat alle mense gelyk in status is as beeld van God, en die universele liefdesgebod. God se koninkryk word gevestig ook deur reg en geregtigheid; hierdie insigte was al so bely deur die vroeë kerkvaders; liefde en geregtigheid sluit mekaar nie uit nie. Die mens se aanbidding van God en sy pligte teenoor ander, is gegrond in die verbond. Protestantisme is ‘n wêreld-transformerende godsdiens. Aanbidding in die erediens terwyl ons ongeregtigheid pleeg of toelaat, is nie aanbidding nie; dit is valse godsdiens. Die beperking deur ‘n liberale staat dat godsdienstige redes nie in publieke debatvoering aangewend mag word vir die bevordering van geregtigheid nie, word bespreek. Godsdiens moet toegelaat word en die Staat moet onpartydig wees in sy behandeling van alle godsdienste. Daarom moet christene beskik oor ‘n toereikende kognitiewe raamwerk vir morele oordeelvorming. Hierdie vereiste van ‘n kognitiewe raamwerk moet ook ingesluit word in die kurrikulum van studente aan Tersiêre Inrigtings. Om hierdie studente toe te rus vir hulle rol in die samelewing moet die dosente deur onderrig en modellering die volgende by hulle inskerp: geregtigheid, liefde, vergifnis, gebed, menseregte. Studente moet in kontak gebring word met die mense wat ly as gevolg van ongeregtigheid, liefdeloosheid en ekonomiese marginalisering. Daarna word gemotiveer waarom hierdie studie onderneem word. Hierdie motivering sluit in ‘n illustrasie van die omvang van immoraliteit, ongeregtighede en skending van menseregte in en buite Suid-Afrika. Ek beweeg dan na ‘n uiteensetting van verskeie teoloë se menings of aanbidding en geloof kan bydra tot bekering, heling en verandering van mense en instellings. Die laaste hoofstuk is ‘n tentatiewe voorstelling van hierdie navorsing se waarde vir die Kerk, die akademie en die breë samelewing. Hierdie waarde word geskat binne die interafhanklikheid van transformerende konstitusionalisme (juridies) en dissipelskap as transformasie (teologies). Ek konkludeer met ‘n paar slotopmerkings.

This thesis endeavors to reveal that Martin Luther's dogmatic adherence to one absolute interpretation of the Word of God restricted man's freedom, both religious and personal. His intolerant and authoritarian attitude toward individualistic groups, called into existence by his polemics stressing Christian freedom, is broadly discussed. Luther's theology denied man responsibility for his salvation, either through works, the exercise of divine reason, or through living a lifestyle in the imitation of Christ, leaving man with the inability to accept responsibility for his actions. The authoritarian religions that developed after Luther brought confusion and indifference regarding the nature of religion, leaving modern man in search of alternate authorities in which to place his faith and assume responsibility for his actions, thereby limiting his independence and freedom.

This thesis is an analysis and examination of the concept of Faith as understood, experienced, and held by John Wesley: Throughout this study, the question, "Is this Faith possible" lingers, depicting the serious quest of heart and mind to understand Wesley's theology and his empirical view of Faith, as found in the eighteenth-century Revival in England and in Methodism. The problem of the usage of Faith, and the confusion of Freedom, in the life of the "true Christian" in Society, forms the basis of this discussion. The concepts Faith, Freedom, and Society are each examined in this work: The Spirit of the Age, as depicted by the thought of Kant the "transcendentalist" in Europe; of Locke the English empiricist; and of Edwards the Calvinist in America, give insight into the struggle in the pursuit of Freedom. These difficulties are met by the unique ministry of Wesley, who would not compromise man's "unalienable right" to be Free, especially in the light of "salvation by faith." In this analysis and consideration I look at Wesley's concepts of Faith, Freedom, and his understanding of Society, in the light of his theology and ethics, as well as the milieu of the eighteenth century; the implications of these are considered, taking note of, the influence and the impact of Wesley's ministry and writings upon almost all of the eighteenth-century English population, as well as the overflow of the same into the wider world. What happened through his ministry stresses the truth that, what he knew as Faith, was very different from the orthodox and traditional views. More than ever, this needs to be understood today. Wesley's experience of Faith, in his Freedom with regard to Society, is as relevant today as it was then. This thesis sets out to clarify some of the problems: What Wesley had found, history cannot deny. / Philosophy, Practical and Ststematic Theology / D. Th. (Theological Ethics)

The medieval period (approximately 800 to 1300 AD) in Western Europe is noted for its rich tradition in religious Roman Catholic iconography. Frequently the only art works to be produced in the period, or to have survived, are religious icons of the period reflecting the dominant nature of the feudal structure of society and the oppressive circumstances that led to their execution. The works can be seen as a means of escape, although in an afterlife, or they might also be interpreted as a protest against the oppressive nature of the condition of the artist. The "rigidity" of a medieval existence and the utilisation of religious art as a means of expressing unhappiness with that existence may, as it is argued here, be interpreted as a means of protest. Rigid and oppressive political structures are not isolated to any particular historical period. South Africa too was an oppressive society where the material and political advancement of the majority of the population was stifled through discriminatory legislation and similar means making meaningful protest difficult, if not dangerous. This dissertation argues that religious art too became a means of protest in a manner intended to reflect the religious viewpoints of the artist but with political intentions and subtext. Similar themes in modern South African iconography (from approximately 1850 to 1994) and medieval prototypes are therefore discernible. / History / M.A. (History)

The medieval period (approximately 800 to 1300 AD) in Western Europe is noted for its rich tradition in religious Roman Catholic iconography. Frequently the only art works to be produced in the period, or to have survived, are religious icons of the period reflecting the dominant nature of the feudal structure of society and the oppressive circumstances that led to their execution. The works can be seen as a means of escape, although in an afterlife, or they might also be interpreted as a protest against the oppressive nature of the condition of the artist. The "rigidity" of a medieval existence and the utilisation of religious art as a means of expressing unhappiness with that existence may, as it is argued here, be interpreted as a means of protest. Rigid and oppressive political structures are not isolated to any particular historical period. South Africa too was an oppressive society where the material and political advancement of the majority of the population was stifled through discriminatory legislation and similar means making meaningful protest difficult, if not dangerous. This dissertation argues that religious art too became a means of protest in a manner intended to reflect the religious viewpoints of the artist but with political intentions and subtext. Similar themes in modern South African iconography (from approximately 1850 to 1994) and medieval prototypes are therefore discernible. / History / M.A. (History)