Thesis (M.A.)--Trinity International University, 2001. / Abstract. Includes bibliographical references (leaves 63-68).

Thesis (M.A.)--Trinity International University, 2001. / Abstract. Includes bibliographical references (leaves 63-68).

Thesis (M.A.)--Trinity International University, 2001. / Abstract. Includes bibliographical references (leaves 63-68).

This thesis provides a constructive theology of Christian marriage rooted in an Augustinian Trinitarian grammar of order. In conversation with a contemporary agonistic ethicist, William Connolly, I identify sensibilities in the Augustinian tradition that I argue need reemphasis in late modern times. Section One consists of three chapters, each of which analyzes William Connolly's interpretation of the biblical texts that he engages to contest an “Augustinian” reading which projects a natural order that promises to attune self and society. In chapter one I look at Connolly's ethic of self-formation that emerges from his sower parable, detailing the relation between the cultivation of the self, marriage, and sexuality in late modernity. Chapter two turns to Connolly's reading of the Edenic narrative, attending to his normative ethic of responsibility to the agon that offers strategies for inverting gender hierarchy that he claims Augustine reifies. Chapter three focuses on the biblical book of Job through which Connolly argues that Augustinian apophatic order produces an inferior ethics of compassion in comparison to an ontology of fugitive abundance. Section Two of the thesis shifts focus to two groups of Augustine's writings: the Cassiciacum dialogues and Confessions (with contemporaneously published treatises on marriage and celibacy). Chapter four finds an early Augustinian ecclesiology at Cassiciacum in which a community inclusive of contemplative and domestic forms of life together become a mode of indirect contemplation of the Triune God who orders all things. In chapter five, I interpret Augustine's famous conversion narrative in Book 8 of Confessions, claiming his learning to “read” the sacred sign of marriage in the Milanese catholic church was essential to his exercising faith in the Incarnate Son.

Originally presented as the author's Thesis (Ph. D.--Yale University, 1984). / Includes bibliographical references (p. [127]-142).

This thesis is an examination of the role of values in the development of more meaningful school based sexuality education programs. There is a growing consensus among researchers and educators that presenting only physiological information is inadequate and that sexuality education should include a values component. / The integration of values into sexuality education is highly problematic. Because of the potential for controversy regarding questions of sexual values, many sexuality educators have attempted to teach programs that are value free. / An ethical framework for the integration of values into sexuality education needs to be established. The act-centred and person-centred approaches to sexual ethics are compared and contrasted in terms of their suitability for sexuality education. It is proposed that a person-centred approach may provide a starting point of an ethical framework for the integration of values into sexuality education.

Kant argues that sex is only permissible under the condition of marriage. In this paper, I argue that Kant’s argument for the impermissibility of non-marital sex commits him to the impermissibility of all sex. I then show how he might alter his account of sexuality in such a way that it would both allow him to avoid the conclusion that all sex is impermissible and be more consistent with his broader ethical and anthropological thought.

Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, 2006. / Abstract. Includes bibliographical references (leaves 53-56).

Thesis (Th. M.)--Western Conservative Baptist Seminary, 1981. / Includes bibliographical references (leaves 102-110).

Originally presented as the author's Thesis (Ph. D.--Yale University, 1984). / Includes bibliographical references (p. [127]-142).