This is a study of the pursuit of African American colonization as a state and latterly a federal policy during the period c. 1850-65. Historians generally come to the topic via an interest in the Civil War and especially in Lincoln, but in so doing, they saddle it with moral judgment and the burden of rather self-referential debates. The thesis argues that, whilst the era’s most noteworthy ventures into African American colonization did indeed emerge from the circumstances of the Civil War, and from the personal efforts of the president, one can actually offer the freshest insights on Lincoln by bearing in mind that colonization was, above all, a real policy. It enjoyed the support of other adherents too, and could be pursued by various means, which themselves might have undergone adjustment over time and by trial and error. Using an array of unpublished primary sources, the study finds that Lincoln and his allies actively pursued colonization for a longer time, and with more persistence in the face of setbacks, than scholars normally assume. The policy became entangled in considerations of whether it was primarily a domestic or an international matter, whilst other overlapping briefs also sabotaged its execution, even as the administration slowly learned various lessons about how not to go about its implementation.By early 1864, the resulting confusion, as well as the political fallout from the fiasco of the one expedition to go ahead, curtailed the president’s ability to continue with the policy. There are strong suggestions, however, that he had not repudiated colonization, and possibly looked to revive it, even as he showed a tentative interest in alternative futures for African Americans. This thesis makes a case against unrealistically binary thinking, anachronistic assumptions, abused hindsight, sweeping interpretive frameworks, and double standards of evidentiary assessment respecting a technically imperfect and ethically awkward policy.

The thesis Abraham in the New Testament commences with the narrative of Abraham in the Book of Genesis, evaluates responses to that story in the Old Testament as well as in the extra-biblical literature, and then examines its use in the New Testament. Abraham is introduced as God's friend, a model of faith, and a forefather. The questions are raised as to who are entitled to think of themselves as heirs to Abraham's promises and what are the consequences for the Curch. Appendices provide a list of Bible verses wherein Abraham is mentioned or which make allusions to his story. Other attachments present key texts from the Old and New Testaments and their literal translations as source materials supporting the conclusions of the main text.

O objetivo deste trabalho é analisar a aliança da circuncisão (bᵉrît mūlāh) como portadora de distinção e ressignificação da identidade do patriarca Abraão em seu contexto familiar, constitutivos das promessas divinas, e seu vínculo com a divindade por meio de um rito de passagem encontrado e analisado, em forma de perícope, na narrativa bíblica de Gênesis 17. Para tal, analisamos o uso do termo circuncisão como aliança e/ou sinal da aliança através do estudo do texto literário, em questão, além dos contextos históricos e culturais, filológicos e etimológicos envolvidos. Como resultado pudemos assinalar que a aliança da circuncisão, embora seja um conceito complexo, se mostrou uma marca indelével na vida, tanto, de Abraão, quanto de seus descendentes. Entendemos que as alianças narradas na Bíblia Hebraica, em geral, e a aliança da circuncisão, em particular, teve grande pertinência na fundação do passado ancestral de Israel. E a compreensão do significado da aliança da circuncisão nos aproximou da visão de mundo do patriarca Abraão. / The purpose of this work is to analyze the covenant of circumcision (bᵉrît mūlāh) as the bearer of distinction and resignification of the identity of the patriarch Abraham in his family context, constitutive of the divine promises, and his bond with the divinity through a rite of passage found and analyzed in the form of a pericope in the biblical narrative of Genesis 17. For this purpose, we analyze the use of the term circumcision as an covenant and / or sign of the covenant through the study of the literary text in question, in addition to the historical, cultural, philological and etymological contexts involved. As a result, we could point out that the covenant of circumcision, although a complex concept, was an indelible mark on Abraham\'s life as well as his descendants. We understand that the covenants narrated in the Hebrew Bible in general and the covenant of circumcision in particular had great relevance in the foundation of Israel\'s ancestral past. And the understanding of the significance of the covenant of circumcision brought us closer to the world view of the patriarch Abraham.

O objetivo deste trabalho é analisar a aliança da circuncisão (bᵉrît mūlāh) como portadora de distinção e ressignificação da identidade do patriarca Abraão em seu contexto familiar, constitutivos das promessas divinas, e seu vínculo com a divindade por meio de um rito de passagem encontrado e analisado, em forma de perícope, na narrativa bíblica de Gênesis 17. Para tal, analisamos o uso do termo circuncisão como aliança e/ou sinal da aliança através do estudo do texto literário, em questão, além dos contextos históricos e culturais, filológicos e etimológicos envolvidos. Como resultado pudemos assinalar que a aliança da circuncisão, embora seja um conceito complexo, se mostrou uma marca indelével na vida, tanto, de Abraão, quanto de seus descendentes. Entendemos que as alianças narradas na Bíblia Hebraica, em geral, e a aliança da circuncisão, em particular, teve grande pertinência na fundação do passado ancestral de Israel. E a compreensão do significado da aliança da circuncisão nos aproximou da visão de mundo do patriarca Abraão. / The purpose of this work is to analyze the covenant of circumcision (bᵉrît mūlāh) as the bearer of distinction and resignification of the identity of the patriarch Abraham in his family context, constitutive of the divine promises, and his bond with the divinity through a rite of passage found and analyzed in the form of a pericope in the biblical narrative of Genesis 17. For this purpose, we analyze the use of the term circumcision as an covenant and / or sign of the covenant through the study of the literary text in question, in addition to the historical, cultural, philological and etymological contexts involved. As a result, we could point out that the covenant of circumcision, although a complex concept, was an indelible mark on Abraham\'s life as well as his descendants. We understand that the covenants narrated in the Hebrew Bible in general and the covenant of circumcision in particular had great relevance in the foundation of Israel\'s ancestral past. And the understanding of the significance of the covenant of circumcision brought us closer to the world view of the patriarch Abraham.

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Made available in DSpace on 2016-04-29T14:27:22Z (GMT). No. of bitstreams: 1 Mauro Negro.pdf: 3229473 bytes, checksum: f4219e92f211a6db7c4babd8ed8e7dfb (MD5) Previous issue date: 2012-05-23 / The text of Genesis 18,1 5 is important within the cycle of Abraham. Literary and theological analysis of this sense of perícope demonstrates very patriarchal reports. The goal of this dissertation is to do this analysis, especially demonstrating his "literary movement" or, as it is appropriate to say, his "literary beauty". This research takes the theological and ethi-cal considerations that relates with the other patriarchal traditions of Genesis. It is the study of Genesis 18.1 15 for his literary position in all the patriarchal ac-counts and especially with regard to Abraham. It is in half his life narrated in the text. Until that time, exposed in the text, he just waited for the fulfillment of promises, but nothing actu-ally happened. The end of life approaches with the accumulation of years. When least expec-ted the old promises, behold, the Lord, your God, appears and all is happening. The text is a moment of great expressiveness and narrative raises ethical perspective, using a sign lan-guage. The fundamental hypothesis is the centrality of literary text and its gestural expressi-veness that value the character Abraham, the other cited characters and their actions. The fundamental methodological theoretical aspect was used to read the text careful-ly, synchronous to its movement, always from the grammatical forms and guessing what the fundamental hypothesis suggested its expressiveness. She was always outstanding. The literary analysis of this short text leads to all the patriarchal narratives, especially Abraham cycle as part of the written traditions of Israel identity founders. The gestures of the same characters, often not valued in a theological analysis, are the expression of the beauty of this text. The three mysterious figures visiting the elderly Patriarch leave the divine mark of fulfilment of promises and assurance of joy that the birth of Isaac symbolizes / O texto de Gênesis 18,1 15 é importante dentro do ciclo de Abraão. A análise literária e teológica desta perícope demonstra muito do sentido dos relatos patriarcais. O objetivo desta dissertação é fazer esta análise, especialmente demonstrando seu movimento literá-rio ou, como é oportuno dizer, sua beleza literária . Esta investigação leva a considerações teológicas e éticas que se relacionarão com as demais tradições patriarcais de Gênesis. Justifica-se este estudo de Gênesis 18,1 15 pela sua posição literária no conjunto dos relatos patriarcais e de modo especial no que diz respeito a Abraão. Ele está na metade de sua vida narrada no texto. Até aquele momento, exposto no texto, ele apenas esperou o cumprimento das promessas, mas nada efetivamente aconteceu. O fim da vida se aproxima com o acúmulo dos anos. Quando menos se esperava das antigas promessas, eis que o Senhor, seu Deus, aparece e tudo passa a acontecer. O texto é um momento narrativo de muita expressividade e gera perspectivas éticas, usando de uma linguagem gestual. A hipótese fundamental é a centralidade literária do texto e sua expressividade gestual que valorizam o personagem Abraão, os outros personagens citados e suas ações. O aspecto teórico metodológico fundamental usado foi a leitura sincrônica do texto, com atenção ao seu movimento, sempre a partir das formas gramaticais e supondo o que a hipótese fundamental sugeria: sua expressividade. Ela foi destacada sempre. A análise literária deste pequeno texto conduz ao conjunto das narrativas patriarcais, especialmente ao ciclo de Abraão como parte das tradições escritas fundadoras da identi-dade de Israel. Os gestos dos mesmos personagens, muitas vezes não valorizados em uma análise teológica, são a expressão da beleza deste texto. As três figuras misteriosas que vi-sitam o idoso patriarca deixam a marca divina do cumprimento das promessas e da certeza da alegria que o nascimento de Isaac simboliza

Describe y analiza el uso y la función de la sátira en Las Crónicas Parlamentarias de Abraham Valdelomar. Entre los objetivos específicos, tenemos, primero, el contextualizar estas crónicas dentro de la tradición de la sátira política en el Perú. Segundo, describir el contexto sociopolítico en el que aparecieron y cómo se ubican dentro de la obra satírica de Valdelomar. Tercero, determinar y describir cuáles fueron sus antecedentes nacionales e hispanos. Cuarto, describir y analizar los recursos fónicos, las figuras retóricas u otras herramientas de caricaturización que empleó Valdelomar para satirizar a los políticos. Por otro lado, la hipótesis general es que la sátira en las crónicas parlamentarias de Valdelomar se utilizó no solo para ridiculizar, sino también para censurar. Esto se percibe con mayor claridad, en 1915, durante el gobierno provisorio de Óscar R. Benavides. Sin embargo, desde 1916, ya bajo la presidencia de José Pardo y Barreda, se relativiza la función crítica de la sátira (aunque no desaparece) y se convierte, sobre todo, en un medio de burla risueña. En cuanto a las hipótesis específicas, tenemos las siguientes. Primero, las crónicas parlamentarias de Valdelomar se insertan dentro de una amplia y rica tradición de la sátira política en el Perú. Segundo, en las caricaturas políticas de Valdelomar (1906-1909) ya se percibe el tipo de sátira burlesca (de tono risueño) que también empleará en sus crónicas parlamentarias. Por último, estas poseen un importante valor periodístico y literario, debido a su nexo de actualidad (con lo que acontecía en parlamento peruano) y sus “características formales” en el uso de la sátira. (Genette, 1993, p.27). Con este fin, se ha dividido la presente investigación en cuatro capítulos. En el primero, “Sátira y política”, buscamos delimitar el término sátira y mencionar los tipos. Además, se realizará un breve recorrido por la historia de la sátira política en el Perú, durante el virreinato, la independencia, la etapa costumbrista y la modernidad. En el segundo, “La sátira política en la obra de Valdelomar”, se hace un repaso general por sus caricaturas políticas (1906-1909), sus Cuentos chinos (1915) y las crónicas de la sección “Palabras…” (1915-1918), ya que en estos textos y viñetas está presente la sátira. / Tesis

This study employs qualitative methods to: (1) compare and contrast public conversations about a complex social phenomenon with my experience of that phenomenon, and (2) explore the nature of those public conversations and their impact on planetary transformation. This study is divided into two parts. Part One of this dissertation compares my personal experience with Landmark Education Corporation, a private personal development company, with how it is characterized in public conversations. The public conversations chosen for analysis include: (1) an episode of the television show, Law and Order: Criminal Intent (Balcer, et al., 2003), (2) a Time Magazine article about Landmark Education Corporation (Faltermayer, 1998 March 16), and (3) psychological research on large group awareness trainings, of which Landmark Education courses are one example. Each of these public conversations contrasts significantly with my personal experience and therefore fails to account for what I see as the potential for work like Landmark's to transform the conversations that constitute our society, and ultimately, life on our planet. To help account for the value I see in Landmark's courses, Part Two of the dissertation examines the communication of Landmark participants to ascertain whether their communication in fact poses the possibility of global transformation through open, compassionate, reciprocal communication practices learned in Landmark courses. It draws from qualitative interviews, a focus group, and a focus group observation interview. Based on the results of this research, I argue that the communication of Landmark participants has the power to transform society, and that the public conversations about Landmark Education examined here are a drag on global transformation. Most broadly, I respond to the following question: When we examine particular public discourses about unusual social phenomena, what can we learn about the relationship between these discourses and the social phenomena aimed at transforming them?

Responding to the absence of readily available models in Australia for thinking about Christian higher education, this thesis investigates what might constitute its foundational principles and distinctive character. The thesis considers the Western Christian tradition, the history of the university, and the contemporary experience of Christian higher education in the United States to identify models for thinking about Christian higher education. It is argued that a central issue to be addressed in developing a distinctively Christian approach to scholarship is the relationship of faith and reason, an issue to which the Christian tradition offers a range of approaches. The question of faith and reason has a wider cultural significance since, it is argued, Western culture is fundamentally constituted by the relationship of Jerusalem and Athens, in which the inherent tensions do not obscure an ultimate commitment to the unity of truth. In contemporary debates over Christian higher education, the concept of faith-learning integration is a central issue. Given the variety of definitions and models proposed, the thesis considers the approaches which have been adopted in the Christian tradition. The approaches of Philo and the Church Fathers to classical learning are considered, with extended attention given to the 'faith seeking understanding' model attributed to St Augustine. Drawing upon Neoplatonism, Augustine's theory of illumination explained why true knowledge was dependent upon divine revelation. Augustine's approach also held that 'all truth is God's truth', and justified the appropriation of classical learning as analogous to the Hebrews 'spoiling Egypt' at the time of the Exodus. The Augustinian approach offers significant insight into the role of the will and the affections in knowing, and justifies belief as a reliance upon authority. While Augustine's is not the only model that might validly be termed 'Christian', and is not without its problems, it is a model which still has much to offer to Christian higher education today. The Augustinian approach has a profound historical significance since it established the epistemological framework for western Christendom throughout the middle ages. In responding to the criticism that the term 'Christian university' is an oxymoron, the thesis also considers aspects of the history of the medieval and Reformation universities, seeking to establish the extent to which it is possible for the university to be regarded as a Christian institution. It is argued that the university did not arise out of the rediscovery of Aristotelian philosophy, and that it is indeed possible to regard the university as a Christian institution for much of its history. The possibility of a Christian university today is thus not inconsistent with the history and institutional character of the university. The contributions to thinking about faith and learning and Christian higher education of Thomas Aquinas, Martin Luther, John Calvin, and John Henry Newman are also discussed. One of the critical tasks of Christian higher education generally, and of a Christian university specifically, is the synthesis or integration of faith and learning, of which both Augustine and Thomas Aquinas were exemplars. It is argued however that, while the Thomistic approach can validly be termed 'Christian', it has been more successfully pursued in Catholic institutions than in their Protestant counterparts in which a central authority to regulate the boundaries of the domains of faith and reason is absent. A critical issue for Christian higher education today is that of secularising pressures, and thus the recent history of the secularisation of Christian higher education institutions in the United States is also considered. It is argued that the secularisation of these institutions was due particularly to the view of faith and learning which they had adopted. The study concludes that the 'worldview' approach advocated by Abraham Kuyper offers an approach to scholarship which is both resistant to secularisation, and consistent with the Christian tradition, particularly as expressed by Augustine and Calvin.

"Christian piano art music" is a small genre, each piece of which belongs seemingly to either Christian music or art music, but by definition to both of them. In spite of its merits this genre has been ignored both by the concert hall because of its religiosity and by the church because of its artistry. However, since God is the One who has infinite creativity and is pleased with our various musical praises, both congregational praise and artistic musical praise has to be dedicated to Him. In chapters 2-5, after the history of music--Christian music, art music, and Christian art music--is examined from a biblical perspective of human history (Creation-the Fall-Redemption-Consummation), the significance of Christian art music is discussed, especially in light of God's common grace and special grace. After discussing the merits of instrumental praise, in chapters 6-9, the selected repertoire of Christian piano art music is introduced, being categorized into four groups--works using hymn or chorale tunes, works related to the Bible, works expressing Christian faith symbolically, and abstract piano works dedicated to God. Finally, the calling as "Christian culture makers" is discussed.