presented by Lo Kai Ming, Charles. / Thesis (M.Div.)--Chinese University of Hong Kong, 1993. / Includes bibliographical references (leaves 106-110). / An Abstract --- p.i / Foreword --- p.iii / Chapter / Chapter I. --- Reinhold Niebuhr's theological development --- p.1 / Chapter II. --- Human nature --- p.17 / Chapter III. --- Man as sinner --- p.26 / Chapter IV. --- Social justice --- p.42 / Chapter 1. --- Love and mutual love --- p.42 / Chapter 2. --- Justice --- p.48 / Chapter 3. --- Middle axioms --- p.61 / Chapter V. --- The applicability of Niebuhr's theological framework for social justice in the context of contemporary Hong Kong society --- p.71 / Chapter VI. --- Conclusion --- p.85 / Notes --- p.89 / Bibliography --- p.106

En 1761, financée par le Roi de Danemark, une expédition scientifique part pour le Yémen, un philologue, un naturaliste, un astronome cartographe, un médecin, un artiste, un domestique : ils doivent y séjourner deux à trois ans et en rapporter un maximum d’informations sur le pays, sur ses langues présentes et anciennes, notamment sur le vocabulaire botanique et animal qui pourrait être mis en liaison avec les langues de la Bible, hébreu et araméen, et des cartes précises fondées sur les observations astronomiques. Cinq mois après l’arrivée dans le pays, le décès du philologue, suivi bientôt de ceux du naturaliste, du domestique et du dessinateur, incitera les deux survivants à partir pour l’Inde, où le médecin succombera rapidement. Resté seul, et rentrant par le Golfe Persique, la Mésopotamie et la Turquie, l’astronome cartographe Niebuhr continuera à effectuer les observations et mesures pour lesquelles il avait été formé, et y ajoutera dans tous les domaines où il le pourra la collecte d’informations ou les travaux du ressort de ses compagnons décédés, se muant ainsi en véritable ethnographe. De retour au Danemark, Niebuhr se fera l’éditeur de quatre volumes en allemand pour lui-même plus trois volumes en latin pour les travaux du naturaliste. Bien que très tard dans sa vie il ait été élu associé étranger de l’Institut national, surtout pour ses travaux ethnographiques et notamment la copie exacte d’inscriptions cunéiformes à Persépolis, ses travaux proprement astronomiques et cartographiques n’ont jamais été vraiment mis sous les yeux des savants francophones : combler cette lacune tout en rappelant le succès de l’expédition danoise est un des buts du présent travail. / In 1761 an expedition funded by the King of Denmark embarks for Yemen. It comprises a philologist, a naturalist, an astronomer-cartographer, a physician, a draughtsman and a servant. They are expected to spend two or three years away and return with as much information as they can about the country, its current and past languages, including botanical and zoological terminology which could be linked to Biblical terms in Hebrew and Aramaic as well as detailed maps based on astronomical observations. Five months after reaching Yemen the philologist dies and so do shortly afterward the naturalist, the servant and the draughtsman which leads the two survivors to leave for India where the physician also passes away after a short while. Carsten Niebuhr, the astronomer-cartographer left by himself returns by way of the Persian Gulf, Mesopotamia and Turkey and continues to make the observations and measurements he was trained for but also takes upon himself to collect information in other fields that were to be covered by his deceased companions thereby becoming a proper ethnographer. Back in Denmark, Niebuhr publishes four volumes in German of his own work and another three in Latin from the work of the naturalist. Although he was belatedly elected a Foreign Associate of the French National Institute, for his ethnographic works mostly, including copies of cuneiform inscriptions in Persepolis, his astronomical and cartographic contributions were never really accessible to French scholars. This is one of the objectives of this research as well as reappraising the achievements of the Danish expedition to Arabia.

I offer an interpretation of John Dewey and Reinhold Niebuhr that highlights the role of virtue in the visions of democracy that both writers articulated. Based on this interpretation, I argue that Dewey and Niebuhr both implied that virtue is necessary for democracy to thrive, despite the fact that they spent much of their careers in intellectual conflict with each other. Specifically, I claim that they were both committed to the value of humility and mutuality for democratic society. Humility and mutuality are virtues with profound importance for democracy that logically flow from Dewey's framework of American pragmatism and Niebuhr's Augustinian Christian theology. I argue that their ironic and unnoticed commitment to humility and mutuality as democratic virtues helps us to understand their shared critique of capitalism. For Niebuhr and Dewey, the democratic self stands in contrast with the capitalist self: the moral agent required and rewarded by capitalism is one who is severely deficient in humility and mutuality. I contend that the conception of democratic virtue that Dewey and Niebuhr shared, which informed their common critique of capitalism, led them to revise socially-inherited notions of property ownership, enact political solidarity with the working class, and support the struggles of labor unions. This virtue-ethical interpretation demonstrates that two writers with deeply conflicting worldviews can both hold that democracy and capitalism are irreconcilable at the level of the moral agent.

Texte remanié de: Doct. th.--Bâle, 1996. Titre de soutenance : Hromadka and Niebuhr on theology of history. / Bibliogr. p. 373-386. Index.

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In this dissertation it is contended that central to Reinhold Niebuhr's theology and ethics is his understanding of the crucifixion of Jesus Christ as a revelation of the suffering of God. Keeping in mind the theologia crucis of Martin Luther, Part I examines the significance of the Christian symbol of the cross during Niebuhr's formative years and as he later sought to relate the moral and ethical insights of the Christian faith to the more tragic social and political events of his age. / Part II begins with a systematic appraisal of Niebuhr's theology of the cross in reference to his understanding of Christian anthropology, theology proper, the atonement, history and eschatology. The theological similarities of Niebuhr's thought to the theologia crucis of Luther are made explicit. A delineation is then made of Niebuhr's social ethic of the cross. It is an ethic which seeks to underscore the true but limited relevance of the norm of sacrificial love to issues of relative justice. This ethic is then contrasted to the ethica crucis of Luther. / The dissertation concludes with an examination of the current debate regarding Niebuhr's ultimate political position. It is suggested that an understanding of Niebuhr's theology and ethic of the cross is essential to any thorough appreciation of the major shifts which occurred within his political thought.

The purpose of this thesis is to examine the nature and role of the relation which exists between the revelation of God to man, and ethics. Within Protestant Christianity two major schools of thought are involved in active debate over the issue. We have selected Reinhold Niebuhr of the neo-orthodox wing and Carl F. H. Henry as the evangelical spokesman, in view of comparing their concepts of revelation to their ethics. / We proceed by asking whether the ethical systems of both Niebuhr and Henry are dependent, interdependent, or independent in relation to revelation. We find the answer by observing the parallel movement of differences in the form and content of revelation with the differences in the form and content of their ethics. We discover dependence. / Furthermore, we consider the ways in which the revealed content is related to ethics. Thus we measure the relevance of revelation to ethics and discover again the same relatedness and dependence.

Thesis (Ph. D.)--Columbia University, 1945. / Published also without thesis note. Bibliography: p. [208]-217.

Thesis (Ph. D.)--University of Chicago Divinity School, August 1999. / Includes bibliographical references. Also available on the Internet.

Thesis (M.A. (Th.))--Acadia University, 1997. / Includes bibliographical references. Also available on the Internet via the World Wide Web.