This thesis explores the ways in which Christian faith ‘adds value’ to the ‘carescape’ and ‘caringscapes’ of statutory hostels for people experiencing homelessness in the United Kingdom. The ways that a distinctively Christian organisational ethos is created and experienced through the material, regulatory and performative dimensions of space, place and subjectivity, are explored through a case study of the Salvation Army’s contemporary statutory accommodation services for single homeless people. Drawing upon Cloke’s notions of ‘theo-ethics’ and Conradson’s concept of ‘therapeutic landscape experience’, the links between spirituality, care and ‘value added’ are examined from the perspective of staff, volunteers and service users. This analysis extends the debate on the potential for faith-based organisations to make a distinctive and valuable contribution to care for people experiencing homelessness, by foregrounding the spiritual and emotional dimensions that texture these organisational landscapes of care. A feminist epistemological approach is taken to illuminate the nuances of care-giving and care-receiving, with particular attention paid to the emotional and spiritual sensitivities underpinning social interactions, and how these dimensions are perceived, narrated and experienced from a variety of perspectives. Using an ethnographic methodology, this study involved the undertaking of 91 semi-structured interviews, a six-week period of participant observation in a specific Salvation Army Lifehouse, and attendance at four professional social service and chaplaincy conferences run by the Salvation Army UK. The research findings suggest that Christianity adds value to these institutional spaces of care in a highly nuanced way, dependent on one’s subjectivity. A second observation is that the potential for faith to add value within statutory arenas of care for the homeless is being compromised due to the pressures associated with the incumbent neoliberal contract culture within which Lifehouses are embedded. A third contribution concerns the potential for a faith-based organisation to act as a crucible for the emergence of postsecular rapprochement: it is suggested that an intersectional approach to analysing this socio-spatial process is necessary, due to the strategic role that gender, age, sexuality and race were revealed to play in fostering, or dissipating, the affective relationships that underpinned fragile moments of rapprochement.

Master Evil plans to rule the earth and set up his evil empire so that all may worship and adore him. However, six teenagers discover six crosses that have powers that will help them defeat the evil that will soon cross their path. Each cross possesses a quality of God that each of these teenagers must develop in order to stop Master Evil: faith, peace, salvation, truth, righteousness, and the Spirit. These six teenagers pose as a threat to Master Evil's plans, and he'll stop at nothing to defeat them and rule the world. It is the ultimate battle between good and evil. These six young people must have faith themselves and each other, but most importantly, they must have faith in God in order to defeat the ultimate evil.

This paper examines Wolfram von Eschenbach’s juxtaposition of contrary things in Parzival as the beginning of the road to spiritual salvation for Parzival. Men’s quest for fame and honor in the material, Arthurian world is compared to the divine Grail kingdom and the godlike women who shed compassionate, Christ-like tears. Wolfram’s message of peace and love for brother is examined through his use of symbolism, particularly through womens’ tears and turtledove imagery. Parzival, Gâwân and Feirefiz are compared in order to show that the love and quest for personal honor in the Arthurian world is a necessary step on the path to God’s divine love and salvation. Compassion and love for one’s neighbor must be learned before Parzival attains his destiny. How marriage teaches Parzival triuwe and how he demonstrates this characteristic are examined. Romantic love, emulation of women and divine love lead Parzival to his destiny.

Thesis (M.S.W.)--University of Hong Kong, 1987.

Both Plato and the Cambridge Platonists hold the view that moral knowledge depends primarily on cognitive resources which are innate to the mind. There is, nevertheless, a need for our minds to be prompted through experience in order for knowledge to occur. The following study is an attempt to reconstruct and compare the accounts in Plato and the Cambridge Platonists of the empirical conditions that are required for knowledge. For Plato, these conditions are a result of a decline in political and psychological constitutions, through which the intellect is increasingly developed. Dialectical analysis of received customs, laws, opinions, and language may then reveal the moral ideas upon which the polity was initially based and which remain implicit in common sense throughout the historical decline. Philosophical knowledge consists of a recollection of the ancient wisdom which was revealed to the original lawgiver by the gods. In the Cambridge Platonists, philosophical knowledge likewise consists of a recollection of revealed knowledge that stood at the foundation of a form of life, namely, Judaism. The revival of ancient Greek and Jewish philosophical theories in modern times heralds the end of history, in which the complete system of knowledge is both attainable and necessary for salvation. From the perspective of humanity as a whole, knowledge is initially granted through revelation, then generally forgotten, and finally recollected in a highly intellectual age of deteriorating morality and stability. The esoteric traditions of knowledge, coupled with recent developments in science and philosophy, act as the prompts for knowledge, given an intuitive basis that has been formed through the spread of Christianity. This intuitive basis serves as the concrete way in which the natural anticipations of the mind are gradually shaped in order to recognize the truth when it appears in a shrouded manner in modern philosophy. Both Plato and the Cambridge Platonists are critics of the similar intellectual trends in their times and they respond with similar arguments; however, unlike Plato, the Cambridge Platonists are unable to connect their rational critique with their genetic critique of modern ideas, rendering the latter ineffective. / Thesis (Ph.D, Philosophy) -- Queen's University, 2009-09-24 16:19:49.145

Master Evil plans to rule the earth and set up his evil empire so that all may worship and adore him. However, six teenagers discover six crosses that have powers that will help them defeat the evil that will soon cross their path. Each cross possesses a quality of God that each of these teenagers must develop in order to stop Master Evil: faith, peace, salvation, truth, righteousness, and the Spirit. These six teenagers pose as a threat to Master Evil's plans, and he'll stop at nothing to defeat them and rule the world. It is the ultimate battle between good and evil. These six young people must have faith themselves and each other, but most importantly, they must have faith in God in order to defeat the ultimate evil.

[pt] A ética ambiental, um campo relativamente novo na reflexão teológica, apresenta diferentes modelos e tendências que nem sempre são pautados por uma visão integrada da realidade. O ser humano e a natureza não são realidades justapostas e antagônicas, mas são componentes distintos da comunidade biótica, que se organiza segundo uma dinâmica relacional e integradora. Superando dualismos e visões dicotômicas, uma ética ambiental de inspiração cristã deve integrar compromisso ecológico e justiça social, preservação do ambiente natural e respeito ao ambiente humano. Esta é a abordagem central de nossa tese que acentua a necessidade de um modelo de ética que, seguindo uma dinâmica de integração-inclusão, expresse a visão relacional e integradora da fé cristã em sintonia com outros campos do saber. A nossa pesquisa consiste em buscar um discurso ético, em perspectiva ecológica, fundamentada na teologia da criação-salvação e articulada criticamente com o paradigma ecológico e com o conceito geográfico de espaço. / [en] Environmental ethics, a relatively new field of theological reflection, presents models and approaches which do not always have an integrated vision of reality. Human beings and Environment are not separated and mutually opposed realities. On the contrary, one cannot be studied apart from the other, for they are distinct parts of the same biotic community that is organized in a relational and integrated dynamical structure. In order to overcome dualisms and reductionist viewpoints, an Environmental Ethic from a Christian perspective must integrate ecological commitment and social justice, that is, preservation of the natural world and respect for the human environment. This is the central approach of our dissertation. We stress the urgency of an ethical awareness that, following a dynamics of integration and inclusion, presents a mutually interacting perspective of the Christian faith which, at the same time, is in harmony with other fields of knowledge. Our research intends to seek an ethical reflection on environment which is grounded on creation-salvation theology and, at the same time, is critically articulated with the ecological paradigm and with geographical concept of space.

A presente tese investigou quais foram, como foram produzidas e quais os motivos para a produção das doutrinas jurídicas utilizadas pelo Supremo Tribunal Federal para decidir os habeas corpi relativos a casos políticos dos estados e distrito federal entre 1906, a partir da tensão surgida durante o governo Afonso Pena entre os correligionários de Pinheiro Machado e a base de sustentação do presidente no Congresso, e 1915, ano do assassinato do senador. Foi empregada a obra de Michael Stolleis como referencial teórico, que busca articular história, história do direito e história da ciência do direito, utilizando o termo “história” não apenas com o significado de mudanças fáticas e normativas, mas também com o de expressão, preparação e compreensão intelecto-linguística dessas mudanças, tratando-se sempre da interação entre a transformação histórica e um pensar que conceitua, podendo o pensamento preceder os acontecimentos ou segui-los, comentando-os e interpretando-os. A presente tese foi dividida em dois capítulos. No primeiro, trata-se do surgimento da primeira república, suas características básicas, instituições relevantes para a presente tese e a cultura jurídica do período, com análise das faculdades, livros, perfil dos juristas etc. Esse capítulo é importante para balizar os limites das discussões político-jurídicas, por exemplo, e para ver que a forma como os juristas decidiram os processos no STF no período investigado não constituiu uma “exceção”. No segundo capítulo, sendo realizada a divisão das seções de acordo com os governos do presidentes no período pesquisado, é analisada a relação do STF com a política no período pesquisado, mediante a análise dos processos de habeas corpus relativos a casos políticos dos estados e distrito federal. O auge da tensão foi durante o governo Hermes da Fonseca, durante a política das salvações e a posterior reação pinheirista, quando vários casos políticos foram judicializados e parte dos ministros do tribunal era identificada com o hermismo, outra parte identificada com o pinheirismo (ambos os grupos normalmente aliados), assim como parte era identificada com a oposição. Foi um claro momento de divisão do STF na primeira república. No contexto de uma formação superior distante da excelência, marcada pelo autodidatismo, muitos dos ministros eram bons juristas de acordo com aqueles padrões, tendo conhecimento das doutrinas e autores, nacionais e estrangeiros, relevantes naquele tempo e espaço, e eram capazes de elaborar doutrinas jurídicas de aparência sofisticada, convincentes, sem contradições lógicas grosseiras, a partir de um amplo e desconexo quadro de referências nacionais e estrangeiras, com o objetivo de defender suas posições. Eram os “jurisconsultos adaptáveis” (Seelaender) em ação. Para identificar a estratégia doutrinária adotada pelos ministros, entendeu-se que a análise isolada de doutrinas do habeas corpus, desconsiderando o contexto político da época e discussões jurídicas paralelas sobre teorias de intervenção federal, estado de sítio, controle de constitucionalidade e separação de poderes, seria muito despistadora. É fundamental compreender a interação entre essas teorias no pensamento jurídico dos atores pesquisados. Foi necessário compreender como essas teorias funcionavam de forma combinada nos votos proferidos pelos juízes em casos políticos para compreender a atuação dos ministros. Por exemplo, por um lado, pode-se ver que o hermista Enéas Galvão concomitantemente costumava atribuir ao habeas corpus um escopo mais amplo de proteção e de decidir que o Poder Judiciário não poderia controlar a constitucionalidade da intervenção federal e do decreto de estado de sítio emitido pelo Presidente da República. Por outro lado, pode-se ver que o perrepista Pedro Lessa concomitantemente atribuía ao habeas corpus um âmbito mais restrito de proteção, funcionando de forma semelhante a uma ação possessória, na forma como formulava o habeas corpus como meio apto para proteger “a liberdade-condição, a liberdade-meio, a fim de que se possa exercer a liberdade-fim”, e decidia que o Poder Judiciário poderia controlar a constitucionalidade da intervenção federal e do estado de sítio emitido pelo Presidente da República, e estabelecer limites, dando aos estados governados por oligarcas em oposição ao governo federal - com quem ele e sua facção estavam intimamente ligados - mais espaço para, ao mesmo tempo, evitar uma intervenção federal e lidar com oposicionistas locais nos estados. Claro, ao lado de juristas mais sofisticados, como Enéas Galvão e Pedro Lessa, havia outros menos sofisticados, que, além de adotar uma visão mais delimitadora do habeas corpus e do controle de constitucionalidade, e uma visão mais amplificadora da intervenção federal e do estado de sítio, tentavam resolver os casos de forma mais simples, com base exclusiva em questões processuais. Esse era o caso, e. g., do pinheirista Pedro Mibielli. / This PhD dissertation investigated which were, how they were produced, and what were the motives for the production of legal doctrines used by the Brazilian Supreme Federal Court to decide the habeas corpora on political cases from the states and the federal district between 1906, from the arising tension during the Afonso Pena government between supporters of Pinheiro Machado and the president's support base in Congress, and 1915, the year of the senator's murder. It was employed as a theoretical framework the work of Michael Stolleis, which seeks to articulate history, legal history, and science of legal history, using the term “history” not only with the meaning of factual and normative changes, but also the meaning of expression, preparation, and intellectual and linguistic understanding of these changes, since it is always the interaction between historical change and conceptual thinking that conceptualizes, being the thought able to precede the events or follow them, commenting on them and interpreting them. This PhD dissertation has been divided into two chapters. In the first one, it is dealt with the emergence of the first republic, its basic characteristics, relevant institutions for this work, and the legal culture of the period, with the analysis of law schools, books, the lawyer’s profile, etc. This chapter is relevant to mark the boundaries of legal-political discussions, for instance, and to see that the way lawyers decided the cases in the Supreme Court in the researched period did not constitute an “exception.” In the second chapter, being held the division of sections according to the governments of presidents in the researched period, it is analyzed the STF's relationship with politics in the researched period by the analysis of habeas corpus procedures relating to political cases of states and district federal. The height of the tension was during Hermes da Fonseca’s government, during the politics of salvation and the subsequent pinheirista reaction when several political cases were judicialized and part of the judges of the court was identified with the hermismo, another part was identified with the pinheirismo (both usually allied groups) and part was identified with the opposition. It was a clear moment of STF’s division in the first republic. In the context of a higher education far from excellence, marked by self-education, many of the judges were good lawyers according to those standards, with knowledge of the doctrines and authors, national and foreigners, relevant at that time and space, and were able to create sophisticated legal doctrines, with a compelling appearance and without gross logical contradictions, from a broad and disjointed framework of national and international references, in order to defend their positions. They were the “adaptive lawyers” (Seelaender) in action. To identify the doctrinal strategy adopted by the judges, it was understood that the isolated analysis of the habeas corpus doctrines, disregarding the political context of the time and parallel legal discussions on theories of federal intervention, state of siege, constitutional review, and separation of powers, would be very misleading. It is essential to understand the interaction between these theories in the legal thinking of the researched actors. It was necessary to understand how these theories worked combined in the opinions cast by the judges in political cases to understand the actions of the judges. For example, on the one hand, one can see that the hermista Eneas Galvão concomitantly used to assign habeas corpus a broader scope of protection and decide that the judiciary could not review the constitutionality of federal intervention and state of siege decree issued by the President. On the other hand, one can see that the perrepista Pedro Lessa concurrently attributed to habeas corpus a narrower scope of protection, operating similarly to a possessory action, in the way he formulated the habeas corpus as a means able to protect “the freedom- condition, the freedom-means, so that it can be exercised the freedom-end,” and decided that the judiciary could review the constitutionality of federal intervention and the state of siege issued by the President, narrowing their scope, giving the states ruled by oligarchs in opposition to the federal government - with whom he and his faction were closely linked - more room to, at the same time, avoid federal intervention and deal with local opposition in the states. Of course, alongside more sophisticated lawyers, such as Eneas Galvão and Pedro Lessa, there were other less sophisticated, which, in addition to adopting a more bounding view of habeas corpus and judicial review, and a further amplifying vision of federal intervention and state of siege, tryed to solve the cases more simply, exclusively based on procedural matters. This was the case, e. g., of the pinheirista Pedro Mibielli.

The Russian Evangelical Soteriology as a phenomenon was evaluated in the dissertation. The original Russian Evangelical confessions of faith and some other historical documents of the end of the 19th and the beginning of the 20th centuries are used to present the following hypothesis. The historic fluidity of Soteriology of Russian Evangelica1s may only be understood in the light of their consistent adherence to the principles of Sola Scriptura and the Priesthood of all believers. We come to conclusion that the existence of Russian Evangelical Soteriology is not a question to be discussed, but a clear historical fact. We show that it has its past and present, a well-defended subject of study with clear presuppositions, rather developed vision, and it is unique as a phenomenon. The major principles of this theology strictly devoted to the Scripture and a flexible formulation of doctrines. We strongly insist that it is impossible without being eclectic combine the Evangelical Soteriology of Scripture with the Orthodox Soteriology of Tradition. The additional result of the study is the attempt to evaluate the possibility for a reconstruction of Russian Evangelical Soteriology as a part of a self-identification process. / Systematic Theology and Theological Ethics / M. Th. (Systematic Theology)

No abstract available / Biblical and Ancient studies / M. Th. (New Testament)