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Basing its foreign policy on the Wilsonian internationalism, the new Turkish Republic established good relations with countries around the world. It signed neutrality and friendship treaties, and pursued a neutral foreign policy. However, at the end of World War II, it abandoned its longtime neutral foreign policy and aimed to establish closer ties with the American-led West. This thesis examines how and why Turkey shifted its foreign policy from neutrality to active alliance. In the first half of the thesis, I closely deal with what role international developments played in that shift. First, I focus on how Josef Stalin's efforts to obtain bases and joint-control with Turkey over the Turkish Straits created a threat to Turkey's national security. Then, I explore how this threat forced Turkey to leave its neutral foreign policy and seek closer ties with the U.S. In the second half of the thesis, I examine how Turkey's search for economic aid and military commitment accelerated and intensified the shift from neutrality to active alliance. First, I focus on how Turkish officials aggressively sought economic assistance from the U.S. and how U.S. officials became resistant to the Turkish requests for additional aid beginning with the second half of 1947. Considering that Turkey was less vulnerable to the Soviet threat, U.S. officials judged that Turkey did not need aid as much as Western Europe did. In order to overcome the resistance, Turkish officials exaggerated the Soviet threat and used the problem of high defense spending. Then, I explore how Turkish officials sought a military commitment from the U.S. A U.S. military commitment could alleviate the problem of high defense spending and facilitate the flow of economic aid from the U.S. Therefore, Turkish officials carried on a diplomatic offensive to secure a military commitment from the U.S. In doing so, they distanced themselves from neutrality and became an institutional ally of the U.S. in 1952. / History

Thesis (MPhil)--Stellenbosch University, 2004. / ENGLISH ABSTRACT: This thesis sets out to examine, as far as possible within the constraints of a limited study, the nature of the Christianity professed in the first centuries of the Common Era, by means of an historical examination of Egyptian Christianity. The thesis contends that the believers in Christ's teachings, in the first century, were predominantly Jewish, that "Christianity" did not exist as a developed separate religion until its first formal systematizations commenced in the second century, through the prolific writings of the Alexandrians, Clement and Origen. It is noted that the name "Christianity" itself was coined for the first time in the second century by Ignatius of Antioch; and that until the fourth century it is more accurate to speak of many Christianities in view of regional-cultural and interpretative differences where the religion took root. The study examines the main religions of the world in which the new religion began to establish itself, and against which it had to contend for its very survival. Many elements of these religions influenced the rituals and formulation of the new religion and are traced through ancient Egyptian religion, the Isis and Serapis cults, Judaism, Gnosticism and Hermeticism. Alexandria, as the intellectual matrix of the Graeco-Roman world, was the key centre in which the new religion was formally developed. The thesis argues, therefore, that despite the obscurity of earliest Christianity in view of the dearth of extant sources, the emergent religion was significantly Egyptian in formulation, legacy and influence in the world of Late Antiquity. It is argued, in conclusion, that the politics of the West in making Christianity the official religion of the empire, thus centring it henceforth in Rome, effectively effaced the Egyptian roots. In line with current major research into the earliest centuries of Christianity, the thesis contends that while Jerusalem was the spring of the new religion Alexandria, and Egypt as a whole, formed a vital tributary of the river of Christianity which was to flow through the whole world. It is argued that without the Egyptian branch, Christianity would have been a different phenomenon to what it later became. The legacy of Egyptian Christianity is not only of singular importance in the development of Christianity but, attracting as it does the continued interest of current researchers in the historical, papyrological and archaeological fields, it holds also considerable significance for the study of the history of religions in general, and Christianity in particular. / AFRIKAANSE OPSOMMING: Die proefskrif poog om, insover moontlik binne beperkte skopus, die aard van die vroeë Christendom gedurende die eerste eeue V.C. te ondersoek, deur middel van 'n historiese ondersoek van die Egiptiese Christendom. Die tesis voer aan dat die vroegste Christelike gelowiges in die eerste eeu N.C. grootendeels Joods was, en dat die Christendom as afsonderlike godsdiens nie ontstaan het nie voor die formele sistematiseringe wat deur die Aleksandryne Clemens en Origines aangebring is nie. Selfs die term Christendom is vir die eerste keer in die tweede eeu n.C. deur Ignatius van Antiochië versin; daar word verder opgemerk dat voor die vierde eeu dit meer akkuraat is om van veelvuldige Christelike groepe te praat. Die studie ondersoek die vernaamste godsdienste van die milieu waarin die nuwe godsdiens wortel geskied het, en waarteen dit om sy oorlewing moes stry. Baie invloede van die godsdienste is uitgeoefen op die rites en die daarstelling van die nuwe godsdiens, en kan herlei word na die antieke Egiptiese godsdiens, die kultusse van Isis en Serapis, Judaïsme, Gnostisisme en Hermetisme. Aleksandrië, die intellektuele matriks van die Grieks-Romeinse wêreld, was die hoof-sentrum waarin die nuwe godsdiens formeelontwikkel het. Die tesis toon daarom aan dat ten spyte van die onbekendheid van die vroegste Christendom, wat te wyte is aan die tekort aan bronne, die opkomende godsdiens in die Laat Antieke wêreld opvallend Egipties van aard was in formulering, invloed en erfenis. Ten slotte word daar aangevoer dat die politiek van die Weste wat die Christendom as amptelike godsdiens van die ryk gemaak het, en wat dit vervolgens dus in Rome laat konsentreer het, die Egiptiese oorspronge van die godsdiens feitlik uitgewis het. In samehang met kontemporêre belangrike navorsing op die gebied van die Christendom se vroegste eeue, argumenteer die tesis dat terwyl Jerusalem wel die bron van die nuwe godsdiens was, Aleksandrië, en Egipte as geheel, 'n deurslaggewende sytak was van die rivier van die Christendom wat uiteindelik deur die ganse wêreld sou vloei. Daar word aangetoon dat sonder die Egiptiese tak, die Christendom 'n heel ander verskynsel sou gewees het in vergelyking met sy latere formaat. Die erfenis van die Egiptiese Christendom is nie alleen van die grootste belang vir die ontwikkeling van die Christendom nie, maar 'n nalatenskap wat die voortgesette aandag van navorsers op historiese, papirologiese en argeologiese gebiede vra, en is daarom van groot belang vir die studie van die geskiedenis van godsdienste in die algemeen, en die Christendom in die besonder.

Thesis (MA.)--Stellenbosch University, 2000. / ENGLISH ABSTRACT: This study investigates the image of Yahweh as warrior in a selection of Biblical-Hebrew psalms against the background of similar images in the broader Ancient Near East. In the psalms this image is closely linked with the emotions and experience of the psalmist. In the situation of conflict he calls on Yahweh to intervene and to destroy the enemy. It is in such circumstances that this image of Yahweh gives the necessary comfort. In order to investigate the image of Yahweh as warrior in the psalms, this study uses the Comparative Method. This method is based on the assumption that cultures and societies share certain ideas and characteristics. The specific approach within the Comparative Method is called the typological comparative approach. This approach focuses on the comparison of phenomena in cultures that are historically and geographically far removed from each other. This comparison is based on the assumption that certain cultural characteristics are universally shared. In this investigation the following psalms are analysed: 3, 21, 46, 68, 76, 83, 140, 144. The selection was made on the basis of the different literary genres within the psalms. As a background to this investigation a summary of warrior terminology and ideas in the rest of the Ancient Near East is presented. Afterwards the warrior image in the selected psalms is investigated. The investigation proceeded as follows: Chapter 1 is devoted to the research history with regard to the image of Yahweh as warrior in the Hebrew Bible; in Chapter 2 the metaphor as literary device is discussed; and in Chapter 3 the focus is on the institution of war in the Ancient Near East and the role of warriors in this regard. From Chapters 4 to 11 the warrior metaphors in the selected psalms are analysed. With each of the analysed psalms the following method is used: (1) a translation and text-critical notes; (2) a discussion of the literary genre; (3) an analysis of the poetic elements; and (4) an analysis of the warrior images. The psalmist's enemies are also Yahweh's enemies. In the psalms where he is portrayed as warrior, three characters always come to the fore, namely Yahweh, the psalmist and the enemy. While the enemy is portrayed in terms of typical hostile images, the relationship between Yahweh and the psalmist is defensive, and offensive between Yahweh and the enemy. In this study it is , also shown that when Yahweh intervenes, he saves and restores the honour of the psalmist. Yahweh is also praised for his acts of salvation in the past. This forms the basis for the psalmist call to Yahweh to intervene in his situation. He defeats the enemy by making use of different weapons. The psalmist's enemies are also Yahweh's enemies. / AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die voorstelling van Jahwe as kryger in 'n seleksie Bybels-Hebreeuse psalms teen die agtergrond van soortgelyke voorstellings in die breër Ou Nabye Oosterse konteks. In die psalms hang hierdie voorstelling ten nouste saam met die emosies en ervarings van die digter. Die vyand stig gedurig stryd aan en soek die digter se ondergang. In sy situasie van stryd en aanvegting roep hy tot Jahwe om in te gryp en die vyand te verslaan. Dit is dan juis hierdie voorstelling van Jahwe wat in dié omstandighede 'n groot gerusstelling is. In hierdie studie word daar van die Vergelykende Metode gebruik gemaak. Hierdie metode is gebaseer op die aanname dat kulture en gemeenskappe sekere opvattings en idees met mekaar deel. Die spesifieke benadering wat binne die Vergelykende Metode gebruik word, word die Tipologies-Vergelykende benadering genoem. In hierdie benadering handel dit oor die vergelyking van verskynsels in kulture wat histories en geografies van mekaar verwyderd is. Hierdie benadering opereer met die aanname dat sekere kulturele opvattings universeel gedeel word. Die volgende psalms word in die ondersoek ontleed: 3, 21,46,68, 76, 83, 140, 144. Die seleksie is gedoen op grond van die belangrikste literêre genres in die psalms. As agtergrond tot die ondersoek, word 'n kort oorsig gebied van krygerterminologie en opvattings in die res van die Ou Nabye Ooste. Daarna is die krygerbeeld in die geselekteerde psalms ondersoek. Die ondersoek het soos volg verloop: in Hoofstuk 1 is daar aandag gegee aan die navorsingsgeskiedenis met betrekking tot die voorstelling van Jahwe as kryger in die Hebreeuse Bybel, in Hoofstuk 2 is die literêre verskynsel van die metafoor behandel en in Hoofstuk 3 is daar gefokus op die Ou Nabye Oosterse instelling van oorlog en die plek van krygers in die verband. Vanaf Hoofstuk 4-11 is die krygermetafore in die geselekteerde psalms geanaliseer. By elk van die geanaliseerde psalms word die volgende metode gevolg: (1) 'n vertaling en tekskritiese aantekeninge; (2) 'n bespreking van die literêre genre; (3) 'n analise van die styl-elemente; en (4) 'n analise van die krygermetafore. In die psalms waar Jahwe as kryger voorgestel word, tree daar altyd drie hoofkarakters na vore, naamlik die digter, die vyand en Jahwe. Die vyand word geteken in terme van tipiese "vyandsbeelde", terwyl Jahwe defensief teenoor die bidder optree en offensief teenoor die teëstanders. In hierdie studie word ook aangedui dat wanneer Jahwe ingryp, bewerk Hy redding en herstel Hy ook die digter se eer. Jahwe word geloof vir sy reddingsdade in die verlede. Dit vorm die basis vir die digter se hulpgeroep tot Jahwe om in te gryp in sy situasie. Hy verslaan die vyand deur van verskillende wapens gebruik te maak. Die digter se vyande word ook as Jahwe se vyand gesien.

Thesis (MA)--Stellenbosch University, 2001. / ENGLISH ABSTRACT: The analysis of the system of speculative thought of Plato and Zoroaster, as found in Plato's Timaeus and Zoroaster's Gathas, seeks to compare a well-known philosophy, that of Plato, to a lesser known and often misunderstood system of speculative thought within a religion, namely Zoroastrianism. The purpose of such a comparison is to show that the speculative thought found in religion is often comparable to philosophy, as is the case in the doctrines postulated in the Gathas. It serves to illuminate the philosophy within a lesser known religion (Zoroastrianism) by comparing it to a well-known philosophy (that of Plato), and in doing so, to cast new light on both. The comparison of Plato and Zoroaster has been proposed and sometimes executed by other scholars as well. The main problem in these other comparisons, thus far, has been the fact that no historical contact or definite doctrinal influence of Zoroaster on Plato has been or is likely to be established. Though Plato might well have been familiar with Zoroastrian doctrines, this cannot be satisfactorily proven. This study does not depend on historical contact or doctrinal influence (though the possibility of the latter has been discussed), but compares the two doctrines independent of historical factors and is based solely on the striking similarities between these two systems of thought. This study has focussed on some of the basic concepts within the two doctrines, such as creation, the soul, and dualism. In this study I have emphasised the philosophical aspect of Zoroastrianism, though it is classified as a religion, because I believe that much of what has been classified as religion also incorporates speculative thought that can be analysed separately, and as a system of speculative thought it is comparable to other traditions of speculative thought, such as Greek philosophy. This comparison therefore seeks to counteract some of the assumptions about religions, and how they are studied, by focusing on the philosophical basis underlying the doctrines in the Zoroastrian religion. Another aspect to the comparison is a focus on the similarities of doctrine originating in two cultures previously held to be vastly different, namely Persian and Greek. There has previously been a tendency to consider the cultures of the classical and the ancient Near Eastern world as separate and completely distinct from each other, and in doing so, ignoring important historical contact. Although the historical interaction between these two areas has received increased attention, comparative investigations have emphasised the differences between the cultures of these regions, although similarities do abound and the comparison of analogous aspects of the various cultures could prove valuable to the study of the ancient world. Recognition of the larger context within which the various cultures of the ancient world operated can only add to the understanding of the ancient world, and pave the way for reassessing the traditions and world-views of various cultures. / AFRIKAANSE OPSOMMING: Die analise van die spekulatiewe denkstelsels van Plato en Zoroaster, soos uitgelê in Plato se Timaeus en Zoroaster se Gathas, beoog om 'n bekende filosofie te vergelyk met 'n minder bekende en dikwels wangeïnterpreteerde spekulatiewe denkstelsel binne 'n religie, naamlik Zoroastrisme. Die doel van so 'n vergelyking is om te demonstreer dat die spekulatiewe denkstelsel wat binne 'n religie gevind kan word dikwels vergelykbaar is met 'n filosofie, soos die geval is met die leerstellings/denkstelsels wat uitgelê word in die Gathas. Dit dien om die filosofiese binne 'n relatief onbekende religie (Zoroastrisme) uit te lig deur dit te vergelyk met 'n bekende filosofie (dié van Plato), en in die proses is dit moontlik dat daar nuwe lig gewerp kan word op albei. Die vergelyking tussen Plato en Zoroaster is al deur verskeie academici voorgestel en soms uitgevoer. Die hoofprobleem in al die vorige vergelykings is dat daar tot dusver by Zoroaster geen historiese kontak met of invloed op die leerstellings van Plato vasgestel kon word nie. Alhoewel Plato heel moontlik bekend kon gewees het met Zoroaster se leerstellings, kan dit nie bo alle twyfel bewys word nie. Hierdie studie voorveronderstel geen historiese kontak tussen of beïnvloeding deur die leerstellings van Zoroaster en Plato nie (hoewel die moontlikheid van laasgenoemde bespreek word). Dit is 'n vergelyking wat slegs gemotiveer is deur die treffende ooreenkomste tussen hierdie twee denkstelsels. My studie fokus op 'n aantal basiese konsepte binne die twee leerstellings, soos skepping, die siel, en dualisme. Ten spyte van die feit dat Zoroastrisme as 'n religie geklassifiseer word, word die filosofiese aspek van Zoroastrisme in hierdie studie beklemtoon, want ek glo dat baie sisteme wat as religieë geklassifiseer word spekulatiewe denke inkorporeer wat onafhanklik van die religie self as 'n spekulatiewe denkstelsel soos filosofie geanaliseer kan word, en verder ook vergelyk kan word met ander tradisies van spekulatiewe denkstelsels, soos die oud-Griekse filosofie. Hierdie vergelyking poog om die aannames oor religieë, insluitend aannames oor hoe religieë bestudeer moet word, teen te werk deur te fokus op die onderliggende filosofiese basis in die leerstellings van Zoroastrisme. 'n Ander aspek van die vergelyking is 'n fokus op die ooreenkomste tussen leerstellings wat hul oorsprong het in twee kulture (die Persiese en Griekse onderskeidelik) wat voorheen as heeltemal uiteenlopend en verskillend beskou is, en in die proses is die belangrike historiese kontak geïgnoreer. Alhoewel die historiese interaksie tussen die twee areas toenemend aandag geniet, word die kulturele verskille beklemtoon ten spyte van die feit dat daar veelvuldige ooreenkomste is en dat 'n vergelyking van ooreenkomste tussen verskeie kulture baie waardevol kan wees vir die studie van die antieke wêreld. 'n Waardering van die wyer konteks waarbinne die verskeie kulture van die antieke wêreld gefunksioneer het, kan net bydra tot 'n beter begrip van die antieke wêreld en die weg baan vir 'n herevaluering van die tradisies en wêreldbeskouings van die betrokke kulture.