"Thèse pour le doctorat présentée à la Faculté des Lettres de l'Université de Paris." / Includes bibliographical references (p. 183-193).

This study explores how racial and religious identities are impacted and subsequently reconciled among Black women who join the historically White Church of Jesus Christ of Latter-day Saints (LDS) in Southwest Atlanta, Georgia. This study was based upon the premise that the African-American religious aesthetic and the Black Church shape racial and religious identities. Therefore, identity reconciliation among Black LDS women who previously attended the Black church is jeopardized. A mixed-methods research approach was used to measure Black women’s ability to reconcile their racial and religious identities. The data gathered enabled the researcher to broadly determine the degree to which reconciliation is achieved among Black LI)S women. The researcher found that the diminutive presence of the African-American religious aesthetic in the LDS Church did not considerably influence identity reconciliation among Black LDS women . This finding is significant as it will help to inform future studies about identity reconciliation among Black people who join historically White religious institutions as well as the viability of the Black Church as a resource for spiritual and racial identity cultivation among Black people.

The men and women who appear in this thesis are partof the first generation in the history of Europe to debatewidely and to reject religious belief. In Victoria theywere isolated from the main scenes of the struggle, theirnumbers were relatively insignificant, they made no originalor very influential contributions to the arguments,yet for them, a part of Europe on this tiny colonial stage,the drama was no less demanding on their consciences. Butbecause the stage was smaller, the central issues of thedebate emerge more clearly and simply than they do inEngland and America. By studying a microcosm of the controversyover "Religion and Science" in Victoria, we cangain some idea of the causes, and the magnitude of thegreat disturbance of belief that swept through the Christianworld in the later part of the Nineteenth Century.

Inaug.-Diss.--Strassburg. / Lebenslauf. "Bibliographie": p. [194].

Thesis (Ph. D.)--University of Pennsylvania, 1932. / Published also without thesis note. Bibliography: p. 227-229.

Thesis--Amsterdam. / Stellingen inserted. Includes bibliographical references (p. 162-164).

The Kingdom of God as depicted by Jesus Christ is the only human society that will effectually eliminate the conflict between the individual and society. To prove this thesis, the succeeding chapter's will proceed as the nature of the subject dictates. First, as the individual human being is the fixed and unchangeable factor in this problem, the first step will be to give an adequate definition of a person. Next, since his conflict with his fellows reaches the very essence of his being when it touches his moral nature, morality will be defined and it will be shown what that freedom is, that a man must enjoy, in order to remain a moral being.

We have chosen to treat this subject under three main headings: first, the revelation of God in nature; secondly, the revelation of God by His attributes; and thirdly, the relveation of God through His Son, Jesus Christ. These three division are to be dealt with in the order given above.

Text in Afrikaans / This thesis attempts to explore the relationship between eschatology and mission. This is done in the context of three ecumenical mission conferences held from 1910 to 1938. In the first chapter an overview is given of a number of the most important eschatological models, as well as an evaluation of these models to explore the author's own viewpoint. The broad eschatological lines through the ages are then followed and the relationship between eschatology and mission is indicated in a few important areas, namely the involvement of the church in social questions, unity in the church and the Christian hope. In the second chapter the mission conferences held in New York (1900) and Edinburgh (1910), which both occurred at a time of great optimism in the church, are discussed. At that time mission was especially seen as the salvation of the soul. In the third chapter the meeting held in Jerusalem in 1928, which took place in a time of great uncertainty for the church, is discussed. Here emphasis was laid upon the social task of the church. In chapter four mission in the shadow of the Second World War is discussed, concentrating on the meeting held at Tambaram (1938). During this meeting eschatology played an important role. There was a greater balance between the salvation of the soul and the salvation of the body. Church unity and a living hope also played an important role amongst the delegates. In the fifth chapter some conclusions are drawn for the church in general, while a few principles are indicated regarding eschatology and mission specifically for the Nederduitse Gereformeerde Kerk (Dutch Reformed Church). / Christian Spirituality, Church History and Missiology / D. Th. (Sendingwetenskap)

M.A. (Educational Psychology) / A research team from the Department of Educational Sciences of the Rand Afrikaans University has recently engaged in a project to evaluate the concept "Adulthood". The aim with this project is to formulate guide-lines (directions) which could be used in the education of all children in South Africa. Each member of the team has done research on a specific facet of adulthood. This scription focuses on religiousity as a facet of adulthood with the purpose of determining whether or not religiousity is essential for adulthood in a new South Africa. Politicians, businessmen and teacher trainers were amongst the respondents asked to complete the questionnaire. The respondents were chosen to be as representative as possible of all groups and decision makers in South Africa. The results of the empirical research show that in general a reasonably high premium is placed on religiousity as a facet of adulthood. Based on this fact one can recommend that the inclusion of religiousity in the curriculum of most schools in a new South Africa, should seriously be considered. The following specific findings have been made: - No significant differences have been found in the judging of religiousity as a facet of adulthood between men and women, married people and those with different marital statuses, lecturers at colleges and universities and between people of different age groups, family sizes and income groups. The above mentioned groups all consider religiousity as a necessity for adulthood. - However, significant differences have been detected in the views of the following: religious groups, language groups, trade groups, qualification groups and residential area groups. Groups of the Christian religion are positive about religiousity being a part of adulthood; other-believers are not as positive and unbelievers are entirely negative. Afrikaans-speaking people feel much stronger about religiousity than English-speaking people and other languagegroups; the latter still being more positive than English-speaking people. People with mere standerd 10 certificates or even lower scholastic qualifications consider religiousity more important than better qualified people do. People living in rural areas are more positive towards religiousity as a facet of adulthood than suburban people and urban people. It is thus quite clear that the positive and negative attitudes towards religiousity of different groups, should be given attention before the practical implementation of religious education in schools can be considered. To conclude: it is necessary to state that aspects such as devotion towards a religion, obtaining direction and goals from it, seeking knowledge about it and finding peace in it are aspects which must be emphasised.