This thesis is a critical survey of selected feminist writings on topics of interest to Christian, feminist thinkers. Specifically, this thesis has examined inter-feminist debates, highlighting those themes related narrowly to the virtues of self-sacrifice, care and peace, and broadly to how these relate to wider themes in Christian theology. This survey indicates directions and tendencies within works on virtues connected to women's work and gendered ideological assumptions about public and private spheres. / A summary of the contribution and themes of this thesis includes using critical social theory to uncover ideological distortions such as those perpetuated by patriarchy. The thesis highlights how a feminist critique contributes to the debate on values and virtues, pointing out biases which previously hid the contributions of women. An important theme uncovered using these critical tools is the dualist division between the public and the private spheres which reinforce gendered social and moral roles. The discussion is structured around three virtues with an emphasis on praxis, that is, since values arise out of shared practices, these values are inherently teachable and able to contribute to an evolving understanding of moral principles which break from and/or enhance traditional liberal understandings of these principles. Finally, connections are made with the gospel and utopian values grounded in a Christian vision of the kingdom of God.

Although the interpretation of Anselm's Cur Deus Homo in the tradition of Albrecht Ritschl, Adolf von Harnack and Gustaf Aulen has led to a suspicion about its usefulness for a Peace Theology, a reading through the lens of more recent scholarship, which assumes its original Catholic, sacramental and sacrificial framework, reveals a beautiful understanding of the cross in this medieval classic that is perfectly compatible with a commitment to nonviolence. Three Mennonite scholars writing in pursuit of an Anabaptist Peace Theology, John Howard Yoder, John Driver and J. Denny Weaver display varying degrees of dissatisfaction with the explanation that Anselm provided in Cur Deus Homo, and none held out many prospects for its usefulness. Yoder highlighted the weaknesses, Driver essentially repeated them, and Weaver went a step further to charge that Cur Deus Homo depicted divinely sanctioned violence and ought to be rejected. They did not demonstrate much awareness of or reliance on the contributions of scholars who have focused on Anselm's theology and context. Reading Cur Deus Homo through the lens of more recent anselmian scholarship reveals that the honour and justice of God are one with the mercy and love of God. Humanity is restored not through punishment, but through the means of satisfaction and reward, while the whole explanation is seen in a sacrificial framework. Anselm's insistence upon human participation, and on satisfaction are very congenial to certain emphases of a Peace Theology, namely, discipleship and restorative justice. The real death understood metaphorically as a sacrifice does not violate the commitment to nonviolence, but strengthens it. A rejection of Anselm's metaphysic, ontology and sacrificial framework, a failure to distinguish between punishment and satisfaction, a failure to reflect from the perspective of the guilty, and a neglect of or ambivalence about the doctrines of the two natures and the trinity all lead to a distorted impression of Cur Deus Homo, concealing the contribution Cur Deus Homo might make to a Peace Theology.

Bibliography: pages 264-277. / This thesis outlines a proposal from an explicitly religious standpoint of the key dimensions of peacebuilding, focusing particularly on mediation and facilitation as a primary task. What is the value of such a study? My initial responses in the paragraphs which follow are made at the broadest possible level: the desperate need for effective peacebuilders in a world torn by violence and the potential for religiously-based peacebuilders to fill that need. I then support this response by examining other reasons for the study: the current inadequacy of religious response to conflicts, the danger of manipulation of religious leadership by other actors, and potential for the insights of religiously-based actors to contribute to the over-all practice of peacebuilding and diplomacy. In addressing the latter question I outline my own understanding of the meaning of "religion", an understanding whose impact on the broad question of peacebuilding I explore throughout the chapters which follow.

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No abstract available. / Thesis (M.A.)-University of Durban-Westville, 2000.

Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: The story of the role of women in peace-making with a view to a Community development perspective is as old as the existence of the first human God created. The Bible shows that since the beginning of creation, a woman was given to man as a helper (Gen. 1:20-22). They both have responsibility to work, to bring change in the community and to make it a safe place to live. However, around the world women are among the most vulnerable when it comes to oppression, marginalization, injustice and all kinds of violence. Rwanda is a country in the process of recovering from the genocide of 1994 which destroyed the country, cost many lives and left other people in unstable conditions physically, psychologically and spiritually. As a result, all Rwandans are victims of violence inflicted by this war and many Rwandans are still living with painful memories, trauma, poverty, HIV/AIDS, fear and continuing violence. There is a need to rebuild peace and bring justice and reconciliation. Women, despite being the most vulnerable, have many assets which could assist in the process of peacemaking. For this reason they should be included in the process of peace-making with the purpose of finding adequate ways to avoid the repetition of the genocide and reshape the country into a safe environment for all – Rwandans, foreigners and all vulnerable groups. In this study, we will explore the concepts of peace, development and violence. These definitions will help us to understand that these three, influence the role of women in development. This means that, for women to be effective in development, they need a safe place to live, freedom to be involved according to their abilities in order to become positive life changers. It is proposed that Rwandan women will take up this challenge and continue to play a positive role in Rwandan community. They will speak out until their voices are heard and violence in the country is uprooted and until all Rwandans come back together again as a nation. Based on this study, recommendations will be given that may assist women to be more effective in their attempts to bring peace and develop the community as well as be effectively responsive to the needs of other vulnerable groups in Rwanda. / AFRIKAANSE OPSOMMING: Die verhaal van die rol van vrouens in vrede-maak met die oog op 'n Gemeenskaps-ontwikkeling perspektief is so oud soos die bestaan van die eerste mens wat God geskep het. Die Bybel dui aan dat sedert die begin van die skepping, 'n vrou aan die man gegee is as 'n helper (Gen. 1:20-22 ) . Hulle het albei die verantwoordelikheid om te werk, verandering in die gemeenskap te bring en dit 'n veilige plek te maak om te woon. Oor die wêreld heen is vrouens egter onder van die mees kwesbares wanneer dit kom by onderdrukking, marginalisering, onreg en allerhande vorme van geweld. Rwanda is 'n land wat in die proses is om te herstel na die volksmoord van 1994 wat die land vernietig het, baie lewens gekos het en ander mense in onstabiele toestande, fisies, sielkundig en geestelik, gelos het. As gevolg hiervan, is alle Rwandese slagoffers van geweld wat deur die oorlog toegedien is en baie Rwandese leef nogsteeds met pynlike herinneringe, trauma, armoede, MIV/VIGS, vrees en voortgesette geweld. Daar is 'n behoefte om vrede te herbou en geregtigheid en versoening te bring. Vrouens, ten spyte daarvan hulle dat die mees kwesbares is, het baie bates wat sou kon help in die proses van vredemaak. Om hierdie rede moet hulle ingesluit word in die proses van vrede maak met die doel om voldoende maniere te vind om die herhaling van die volksmoord te voorkom en die land in 'n veilige omgewing te hervorm vir almal – Rwandese, buitelanders en alle kwesbare groepe. In hierdie studie sal ons die konsepte van vrede, ontwikkeling en geweld verken. Hierdie definisies sal ons help om te verstaan dat hierdie drie konsepte die rol van vrouens in ontwikkeling beïnvloed. Dit beteken dat, vir vroue om effektief in ontwikkeling te wees, het hulle nodig om op 'n veilige plek te woon, vryheid te hê om volgens hulle vermoëns betrokke te wees om positiewe lewensveranderaars te word. Daar word voorgestel dat Rwandese vrouens hierdie uitdaging sal opneem en voortgaan om 'n positiewe rol te speel in die Rwandese gemeenskap. Hulle sal praat totdat hulle stem word gehoor en geweld in die land ontwortel is en totdat alle Rwandese weer bymekaar kom as 'n nasie. Op grond van hierdie studie sal aanbevelings gegee word wat vrouens kan help om meer effektief te wees in hul pogings om vrede te bring en die gemeenskap te ontwikkel, sowel as om doeltreffend te reageer op die behoeftes van ander kwesbare groepe in Rwanda.

This paper examines the following three concepts: development, shalom and sport. It is the findings of this paper that a holistic understanding of the Biblical concept of shalom, provides an appropriate, Christian premise for examining existing development initiatives and for informing intended development praxis. Furthermore the paper argues that sport is a morally neutral activity, which can have positive influences for society, and is a very effective tool that can be used to pursue a shalom-informed form of development. This is true, regardless of the fact that sport can often be corrupted with negative results. Finally, sport can aid the church in many ways. In particular, sport is a constructive tool for the church to use with regard to friendship-building, cross-cultural relations and church unity. Furthermore, since the church is a major player in the field of development, when the church uses sport to accomplish the above, development is enhanced. Also, the church can help be a moral voice to the areas of sport that are corrupt and it can support initiatives that provide preventative incentives to negative elements within society. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.

As a nation, there is need for Zimbabwe to deal with its past in order to liberate itself emotionally, socially and economically. Post-colonial Zimbabwe has seen an end to colonial rule but ironically, its over three decades into independence and Zimbabweans are not free. The country is drowning in neo-colonial home grown oppression. Although there is black rule in Zimbabwe, we are seeing emergent black elite who are a minority and the majority poor becoming poorer and poorer. Moreover, for a many years now, there have been many reported political violence cases in Zimbabwe. This study has highlighted that, there are many tragic and unfortunate circumstances of Zimbabwe’s historical experiences that need redressing. Previous studies have tried to generalise issues of justice and reconciliation in Zimbabwe probably because of political fears but this study has tried to unveil these issues. If ever authentic liberation, reconciliation and national healing are to be achieved, there must be an accountability of all criminals. Platforms must be provided for the purposes of telling the truth as what South Africans did through the Truth and Reconciliation Commission (TRCs). In many cases, psychological healing and closure is achieved if victims of political violence are given the platform to narrate their experiences without anyone judging them. A socio-economy-political approach was used in this study in seeing the contribution made by the Heads of Christian Denominations in Zimbabwe in addressing political issues bedevilling the Zimbabwean populace. The study argued from the model that the Church has to be an eye for the blind, a voice for the marginalised and the poor, a guide for the illiterate and a shield for the morally, socially and politically coerced. The Christian community should be in a position to advocate for justice and obedience just like what Amos and other eighth century prophets did in the Old Testament. This is a vital code of social ethics that deals with life and welfare of the world. / Philosophy, Practical and Systematic Theology / D. Th. (Systematic Theology)