Thesis (D.Th.)--University of Stellenbosch, 2007. / ENGLISH ABSTRACT: This study intends to find a way through which South African churches, specifically the local congregation, can make a contribution to addressing the morality crisis in South African society. a) The local congregation has an indispensable role to play in moral formation, specifically in discipline as mode of moral formation. Through the use of practices such as worship, the sacraments, prayer and church discipline, the local congregation can make a great contribution to healthy morality. b) Beside the role of the local congregation in moral formation, the Holy Spirit also plays an enormous role in the process of moral formation. Through the Holy Spirit we are changed and renewed. We begin to live with character, which means, we begin to live out the good, right and the wise in any concrete situation. Thus we become moral people. The background of the moral crisis is sketched in chapter one of this study. An outline about the extent of the moral crisis is given. Various causes and manifestations of the moral crisis are discussed. The various responses of society to this moral crisis as well as the potential of the church to address these problems is discussed. In this chapter it is also shown that the church should be involved in moral formation, because the triune God is actively involved in the world and in societies. A detailed discussion of the 1998 work of Johannes Van der Ven, Formation of the Moral Self, is given in chapter two. Van der Ven is the theologian who presents one of the most detailed discussions of discipline as mode of moral formation. The methodology which he uses in his theories of moral formation, specifically discipline, could assist the church in South Africa to design her own framework and guidelines for enhancing discipline. Other modes, namely socialization, transmission, development, clarification, emotional formation and education for character, are also discussed in order to give a better understanding of his views on the theme of moral formation. In this chapter, the views of some South African behavioral scientists are discussed to indicate how they agree with key elements in Van der Ven’s understanding of moral formation and discipline. In chapter three the writer argues that Van der Ven’s theories of moral formation, especially discipline, are of great value to the church, especially the local congregation. Van der Ven’s insights on moral formation, specifically discipline, is shown in ecclesial and pneumatological frames. In this discussion it is emphasized that the local congregation and the Holy Spirit play an enormous role in moral formation, specifically in discipline. In the last chapter, concrete proposals are made about the roles of the local congregation and the Holy Spirit where discipline is concerned. This study strives to formulate frameworks and guidelines that will assist the church in her task to enhance the development of discipline, and to contribute to redemptive morality in South Africa. / AFRIKAANSE OPSOMMING: Hierdie studie poog om ‘n weg te vind waarlangs Suid-Afrikaanse kerke, spesifiek die plaaslike gemeente, ‘n bydrae kan lewer tot die aanspreek van die moraliteit krisis in Suid-Afrikaanse samelewings. a) Die plaaslike gemeente het ‘n onontbeerlike rol te speel in morele vorming, spesifiek dissipline as modus van morele vorming. Deur gebruik te maak van praktyke, onder andere aanbidding, sakramente, gebed en die kerklike tug, kan die plaaslike gemeente met groot vrug ‘n bydrae lewer om heilsame moraliteit te skep. b) Benewens die rol van die plaaslike gemeente in morele vorming, het die Heilige Gees ook ‘n enorme rol te speel in die morele vormingsproses. Deur die Heilige Gees word ons verander en vernuwe. Ons begin om met karakter te leef, wat beteken, ons begin uit te leef dit wat goed, reg en wys is in enige konkrete situasie. Dus ons word morele mense. In hoofstuk een van die studie word die agtergrond van die morele krisis bespreek. ‘n Uiteensetting van die omvang van die morele krisisse word gebied. Verskillende oorsake en manifestasies van dié morele krisisse word bespreek. ‘n Bespreking van verskillende response vanuit die samelewing op hierdie morele krisisse word gegee. Die potensiaal van die kerk ten opsigte van morele herstel word bespreek. In hierdie hoofstuk word ook aangetoon dat die kerk by morele vorming betrokke moet wees, aangesien die drie-enige God in die wêreld en in samelewings betrokke is. In hoofstuk twee word ‘n breedvoerige bespreking van die 1998 werk, Formation of the Moral Self, van Johannes Van der Ven, gebied. Van der Ven is die teoloog wat een van die omvattendste besprekings oor dissipline as modus van morele vorming gee. Die metodologie wat hy gebruik in sy siening van morele vorming, spesifiek dissipline, kan die kerk in Suid-Afrika help om haar eie raamwerke en riglyne vir dissipline te ontwikkel. Die ander modi, naamlik sosialisering, waarde-oordrag, morele ontwikkeling, waarde-verheldering, emosionele vorming en karaktervorming, word ook bespreek om ‘n beter begrip te kry van sy siening oor die tema van morele vorming. In hierdie hoofstuk word die denke van enkele Suid-Afrikaanse gedrags wetenskaplikes bespreek, om aan te toon in hoe ‘n mate hulle met kern elemente in Van der Ven se verstaan van morele vorming en dissipline ooreenstem. In hoofstuk drie word geargumenteer dat Van der Ven se teorieë oor morele vorming, veral dissipline, van groot waarde kan wees vir die kerk, veral die geloofsgemeenskap. Van der Ven se insigte oor morele vorming, spesifiek dissipline word in ekklesiologiese en pneumatologiese kaders aangetoon. In hierdie bespreking word dit benadruk dat die plaaslike gemeente en die Heilige Gees ‘n enorme rol te speel het in morele vorming, spesifiek dissipline. In die slothoofstuk word konkrete voorstelle gemaak oor die rol van die plaaslike gemeente en die Heilige Gees in die vorming van dissipline. Hierdie studie poog om riglyne en raamwerke vir die kerk daar te stel met die oog op haar taak om die ontwikkeling van dissipline te bevorder en by te dra tot heilsame moraliteit in Suid-Afrika.

Thesis (D.Th.)--University of Stellenbosch, 2007. / ENGLISH ABSTRACT: This study investigates the possibility of building a more humane and dignified society and asked the pertinent question: what is the role of the bills of rights in building a more humane and dignified society? What is the role of moral responsibility in the creation of such a community? Is the correlation between these two initiatives conflicting or is it complimentary? In searching for answers to the abovementioned questions, chapter two gives a short historical overview of the origin and development of the human rights idea. The purpose and nature of human rights as well as the different kinds of rights are discussed. This chapter also specifically surveys the development of how human rights in South Africa. Chapter three evaluates the advantages of human rights in various contexts. Countries like Sweden and The Netherlands that have a long history of human rights are investigated. African countries like the Democratic Republic of the Congo, Kenya and South Africa are investigated to get a picture of human rights in Africa. The theological basis of human rights is discussed in chapter four. Before the theological arguments for human rights are forwarded, the arguments against human rights and the ambiguous relation between theology and human rights are discussed. Hereafter it is shown that theological arguments from a trinitarian faith perspective, central biblical terminology such as justice, human dignity, equality and freedom can be motivated. It is also argued from the various church traditions that human rights can be theologically supported. Chapter five argues that apart from the acceptance of a bill of rights, the theological support human rights enjoys, moral responsible people is necessary for building a more humane and dignified society. For this reason the ethics of responsibility is also explained. The role of laws are investigated as well as how the revising of laws can assist in the establishing a humane and dignified society. The role of moral formation is also discussed. The practise of the different community institutions such as business, media, statutory bodies and civil society are explained to indicate how it can help in this regard. The role of the political will is also discussed. The study is concluded by stating the most important findings. / AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die moontlikheid van die daarstelling van ’n meer menswaardige samelewing en vra pertinent: wat is die rol van handveste van menseregte in die bou van ‘n menswaardige samelewing? Wat is die rol van morele verantwoordelikheid in die bou van ‘n menswaardige samelewing? Is die korrelasie tussen hierdie twee inisiatiewe konflikterend of komplimenterend? In die soeke na antwoorde op bogenoemde vrae, bied hoofstuk twee ‘n kort historiese oorsig oor hoe die menseregte-idee ontstaan en ontwikkel het. Die doel en aard van menseregte sowel as die verskillende soorte menseregte word beskryf. In hierdie hoofstuk word spesifiek ook ondersoek ingestel na die ontwikkeling van menseregte in Suid-Afrika. Hoofstuk drie ondersoek die vrug van menseregte in verskeie kontekste. Lande soos Swede en Nederland wat ‘n lang menseregte geskiedenis het, word ondersoek. Afrikalande soos die Demokratiese Republiek van die Kongo, Kenia en Suid-Afrika word ondersoek om ‘n prentjie van menseregte in Afrika te kry. Die teologiese begronding van menseregte word in hoofstuk vier aan die orde gestel. Alvorens die teologiese argumente ten gunste van menseregte gestel word, word die argumente teen menseregte en die dubbelsinnige verhouding tussen teologie en menseregte geskets. Hierna word daar aangetoon dat menseregte vanuit die trinitariese geloofsbekouing, sentrale bybelbegrippe soos geregtigheid, menswaardigheid, gelykheid en vryheid begrond kan word. Daar word ook vanuit die verskillende kerklike tradisies geargumenteer dat menseregte teologies ondersteun kan word. Hoofstuk vyf toon dat benewens die aanvaarding van ‘n Handves van Menseregte en die teologiese ondersteuning wat daar vir menseregte is, moreel verantwoordelike mense ook nodig is vir die skep van ‘n meer menswaardige samelewing. Om hierdie rede word die etiek van verantwoordelikheid toegelig. Die rol van wette word ondersoek asook hoe die hersiening van wette kan meehelp in die daarstelling van ‘n menswaardige samelewing. Die rol van morele vorming word ook toegelig. Die praktyke van die verskillende samelewingsinstansies soos byvoorbeeld die sakesektor, media, statutêre liggame en die burgerlike samelewing word belig om aan te toon hoe dit kan meehelp in hierdie opsig. Die rol van die politieke wil word ook toegelig. Die studie word afgesluit met ‘n uiteensetting van die belangrikste bevindinge.

Thesis (DTh)--Stellenbosch University, 2000 / ENGLISH ABSTRACT: In seeking to evaluate a Christian ethic in the modern and postmodern world, we should first search for the ethical principles of modernism and of postmodernism. Thereafter, we should attempt to find a common ethical principle in both modernism and postmodernisrn. In this way we can establish whether or not modern and postmodern ethics approximate to Christian ethics. Modern ethics originated from and were established on the concept of 'the self or selfcentrism as defined in this thesis. More exactly, modern ethics were grounded on the basis of the 'reason' of the autonomous self. In this way modern ethics can be characterized by universal laws or universal norms. They served oppressive political norms. In modern times the rational ethics, therefore, correlated with the langauge of totalization and colonization. This modern ethical paradigm was criticized by postmodernists. Postmodernists deconstructed modernist universal norms which were constituted on the concept of 'the self. They discovered 'the other'. Thus the postmodern ethics were developed on the concept of 'the other'. Postmodern ethics are expressed in uncertainty and can be characterized as 'rninimalistic morality'. Even though modern ethics and postmodern ethics were established on different concepts, they have a common principle. We recognized that the this-worldly self-life centrism is a common principle of modern ethics and postmodern ethics. We established this in chapter 2. In Chapter 3 we studied the Christian ethics in the Bible. Christians must follow Christ. Christians must become the image of Christ. The Holy Spirit transforms us into the image of Christ. Therefore, Christ is the origin and model of Christian ethics. But we also investigated the reason why so many believers fail to live Christ-like life. We discovered that the this-worldly life centrism always hinders believers from becoming Christ-like people. We suggested that life-giving love is the core ethical principle in the Bible. In Chapter 4 we applied Biblical Christian ethics to the modern and postmodern world. We found that Christian ethics could not match up with modern and postmodern ethical principles in certain respects. Christian ethics are different from modern and postmodern ethics. From this application we proposed that Christian ethics are not expressed in either modern rationalism or postmodern deconstruction. We disclosed the reason why modern rational ethics and ethics of deconstruction cannot comprehend Christ-like ethics. Modern and postmodern ethics were not established on the model of Christ. Modern and postmodern ethics did not emphasize the life-giving love which Jesus portrayed. In this thesis, therefore, the conclusion is that Christian ethics must be Christ-centric ethics. The Christ-centric ethic that can counter postmodern life comes true in life-giving love. Countering modern rational ethics which are based on the concept of 'the self' or selfcentrism we, Christians, must emphasize suffering and self-giving by loving 'the other', for example: women, the isolated, and so on. Countering postmodern ethics of deconstruction based on the concept of 'the other', 'the other' must strive to become a Christ-like person rather than pursue his/her own perfect self-realization and liberation. / AFRIKAANSE OPSOMMING: Ten einde Christelike etiek in die moderne en postmoderne we reid te evalueer, moet ons eerstens soek vir 'n etiese beginsel ten opsigte van modernisme en postmodernisme, asook 'n gemeenskaplike etiese beginsel van sowel modernisme as postmodernisme. Slegs daarna kan ons klaarheid he of moderne en postmoderne etiek inpas in die Christelike etiek. Moderne etiek het ontstaan uit en is gebaseer op die konsep van 'die self of selfgesentreerdheid, soos na verwys is in hierdie tesis. Om meer presies te wees, moderne etiek het ontwikkel op die grondslag van die 'rede' van die outonome self. Dus kan die moderne etiek op die wyse uitdrukking vind in universele wette of norme. Dit het onderdrukkende politieke stelsels bedien. In moderne tye het die rasionele etiek dus ooreengestem met die taal van kolonialisme en 'n totalitere benadering. Hierdie moderne etiese paradigma is deur die postmoderniste gekritiseer. Postmoderniste het die universele norme gebaseer op die konsep van 'die self deur moderniste, afgetakel. Hulle het 'die ander' ontdek. Die postmoderne etiek is dus ontwikkel op die konsep van 'die ander '. Postmoderne etiek word uitgedruk in onsekerheid en kan gekarakteriseer word as 'geminimaliseerde moraliteit'. Alhoewel moderne etiek en postmoderne etiek op verskillende konsepte gevestig is, het hulle tog 'n gemeenskaplike beginsel. Ons het die gerigtheid op hierdie-wereldse selfgesentreerdheid herken as eie aan beide moderne etiek en postmoderne etiek. Ons het dit in hoofstuk 2 ondersoek. In hoofstuk 3 het ons Christelike etiek in die Bybel bestudeer. Christene moet navolgers van Christus wees. Christene moet Christusgelykvormig word. Die Heilige Gees herskep ons tot die beeld van Christus. Daarom is Christus die oorsprong en die model van Christelike etiek. Ons het ook die rede ondersoek waarom die dissipels Christus nie kon navolg nie. Ons het ontdek dat die hierdie-wereld lewensgesentreerdheid gelowiges altyd verhinder om Christusgelykvormige mense te word. Ons stel voor dat lewegewende liefde die kern etiese beginsel in die Bybel is. In hoofstuk 4 het ons Christelike etiek soos ons dit in die Bybel bestudeer het, toegepas op die moderne en postmoderne wereld. Ons het bevind dat die Christelike etiek op sekere punte nie in lyn gebring kan word met moderne en postmoderne etiek nie. Christelike etiek verskil van moderne en postmoderne etiek. Voortvloeiend uit hierdie toepassing het ons voorgestel dat die Christelike etiek nie kon ontstaan het vanuit die moderne rasionalisme en postmoderne dekonstruksie nie. Ons het die rede blootgele waarom moderne rasionele etiek en dekonstruktiewe etiek nie Christusgelykvormige etiek kan omvat nie. Moderne en postmoderne etiek is nie gevestig op die model van Christus nie. Moderne en postmoderne etiek is nie beklemtoon in die lewegewende liefde wat Jesus gedemonstreer het nie. Die gevolgtrekking in hierdie tesis is dus dat Christelike etiek Christus-sentriese etiek moet wees - Christus-sentriese etiek wat die postmoderne lewensuitkyk kan weerle deur 'n openbaring van lewegewende liefde. Om moderne rasionele etiek gebaseer op die konsep van' die self of selfgesentreerdheid te weerle, moet ons as Christene die klem laat val op lyding en om onsself te gee deur ander lief te he, byvoorbeeld: vroue, die gel soleerdes en ander. Ten einde postmoderne etiek se dekonstruksie gebaseer op 'die ander' te weerle, moet dit 'die ander' se mikpunt wees om Christusgelykvormig te word eerder as om sy volkome selfrealisering en bevryding na te streef.

Thesis (PhD)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: This study is motivated by challenges arising from decades’ long debates, conversations and tensions regarding church unity within the ecumenical movement and also amongst the Reformed churches locally and globally. This study seeks to investigate the role that church unity can play in relation to social contexts. This study argues that there is no adequate ecclesiology without ethics, and – theologically speaking – no adequate ethics without ecclesiology. Church unity can play a significant role in society, especially with regard to socio-ethical issues regarding peace, reconciliation and justice. Furthermore, regarding the visible unity of the church, this study proposes a meaningful and purposeful unity and ecumenism as the church’s contribution through witness and service in the world. Church unity is not just about abstractly fulfilling the dream of being one, holy church, but rather about claiming and seeking a unity that has significance for social contexts. Put differently: koinonia and martyria, communion and witness, community and confession, the body of Christ and the embodiment of justice are tightly interwoven. This study will focus on ecclesiology and its relation to ethics as articulated in the discourse of the World Council of Churches (WCC) project on Ecclesiology and Ethics, as well as on the discourse on (church) unity, reconciliation and justice around the Uniting Reformed Church in Southern Africa’s (URCSA’s) Belhar Confession. This study will explore the tensions between the Faith and Order commission (which focuses on Ecclesiology) and the Life and Work commission (which focuses on Ethics) and also how the tensions between ecclesiology and ethics were dealt with. As means of healing these divisions, this study will discuss the Church and World study document of the WCC which affirmed that the unity of the church cannot be disconnected from its witness and service in the world; the Santiago conference on Koinonia in Faith, Life, and Witness, where the notion of koinonia played a fundamental role in bringing ecclesiology and ethics together; and, in addition, the three WCC consultations under the themes: Costly Unity (Rønde), Costly Commitment (Tantur) and Costly Obedience (Johannesburg), where the interrelations between ecclesiology and ethics were further explored. Key theological notions that played a role in the attempt to bridge the gap between ecclesiology and ethics will also be indicated. A comparable debate on the call for church unity took place and continues to take place in the South African context, especially amongst the Dutch Reformed family of churches. The reality of divisions in South African context will be explored. The Belhar Confession articulates the relationship between ecclesiology and ethics very clearly with its focus on unity, reconciliation and justice. Belhar affirms that there is no reconciliation without justice, and no justice without reconciliation; these concepts are inextricably interwoven. For a meaning and purposeful church unity, so this dissertation argues, you need both reconciliation and justice. Both the Ecclesiology and Ethics debate of the WCC and the Belhar Confession debate regarding (church) unity, reconciliation and justice affirm that ecclesiology and ethics belong tightly together. This study investigates, enhances, and ultimately affirms this claim. / AFRIKAANSE OPSOMMING: Die beweegrede vir hierdie studie is gegrond in die uitdagings van dekade-lange debate, gesprekke en spanninge rakende kerkeenheid binne die ekumeniese beweging sowel as binne die plaaslike en internasionale Gereformeerde kerke. Die studie worstel met die betekenisvolle rol wat kerkeenheid kan speel in verhouding tot ons sosiale kontekste. Dit betoog dat daar geen voldoende ekklesiologie sonder etiek is nie en – teologies gesproke – geen voldoende etiek sonder ekklesiologie. Kerkeenheid kan ‘n belangrike rol in ons gemeenskappe speel, veral ten opsigte van sosio-etiese kwessies rondom vrede, versoening en geregtigheid. Verder, rakende die sigbare eenheid van die kerk, stel hierdie studie ‘n betekenisvolle en doelgerigte eenheid en ekumenisme voor waardeur die kerk haar bydrae kan lewer deur middel van getuienis en diens in hierdie wêreld. Kerkeenheid is juis nie om afgetrokke uitvoering te gee aan die droom van een, heilige kerk nie, maar dit gaan eerder oor die aanspraak en soeke na ‘n eenheid wat betekenisvol is vir sosiale kontekste. Anders gestel: koinonia en martyria, gemeenskap en getuienis, kerk en belydenis, die liggaam van Christus en die beliggaming van geregtigheid is ten nouste verbonde. Die navorsing sal fokus op ekklesiologie en die verhouding daarvan tot die etiek, soos uiteengesit in die gesprek van die Wêreld Raad van Kerke (WRK) se projek rakende Ekklesiologie en Etiek. Daarmee saam ook die gesprekke rondom (kerk) eenheid, versoening en geregtigheid (etiek) binne die Verenigende Gereformeerde Kerk in Suider Afrika (VGKSA) se Belhar belydenis. The navorsing stel ondersoek in na die spanning tussen die “Faith and Order” kommissie (wat fokus op Ekklesiologie) en die “Life and Work” kommissie (wat fokus op Etiek). Dit stel ook ondersoek in na hoe die spanning hanteer was tussen ekklesiologie en etiek. In ‘n poging om die verdeeldheid te heel bespreek hierdie navorsing die “Church and World” se dokument van die WRK. Hierdie dokument bevestig dat die eenheid van die kerk nie losgemaak kan word van getuienis en diens in die wêreld nie. Voorbeelde hiervan is geillustreer tydens die Santiago konferensie wat gehandel het oor Koinonia in Faith, Life, and Witness en wat duidelik gewys het dat koinonia ‘n fundamentele rol speel om etiek en ekklesiologie saam te bring.. Die drie WRK konsultasies - onder die temas Costly Unity (Rønde), Costly Commitment (Tantur) and Costly Obedience (Johannesburg) – het die verband tussen ekklesiologie en etiek verder ondersoek. Sleutel teologiese terme wat ‘n rol gespeel het in hierdie poging om die gaping tussen ekklesiologie en etiek te oorbrug, sal ook aangedui word. ‘n Vergelykbare debat oor die rol van kerkeenheid het plaasgevind in die Suid-Afrikaanse konteks, veral binne die Nederduitse Gereformeerde familie van kerke. Hierdie debate gaan steeds voort. Die realiteite van skeiding in die Suid-Afrikaanse konteks sal ondersoek word. Die Belhar belydenis verwoord duidelik die verhouding tussen ekklesiologie en etiek, met die fokus op eenheid, versoening en geregtigheid. Die Belhar belydenis – so argumenteer hierdie studie – bevestig dat daar geen versoening is sonder geregtigheid nie, en ook geen geregtigheid sonder versoening nie. Hierdie konsepte is ten nouste en onskeibaar verweef. Hierdie navorsing argumenteer dat beide versoening en geregtigheid nodig is vir ‘n betekenisvolle kerkeenheid. Beide die Ekklesiologie en Etiek debat van die WRK sowel as die Belhar belydenis wat aan (kerk)eenheid, versoening en geregtigheid aandag gee, bevestig dat ekklesiologie en etiek bymekaar hoort. Hierdie studie ondersoek, versterk en bevestig hierdie aanspraak.

Thesis (M.Div.)--University of Stellenbosch, 2007. / ENGLISH ABSTRACT: The study examines virtues in Caprivi that has to be taken seriously by the church. This offers a position to promote the religio-culture of the community within the growing Christian churches. The call is to use story-telling in our liturgy to promote the cultural setting of passing on the message. The way preaching is currently done does not have similarity to the way the message of the gospel is to be told to the audience. The argument is therefore, that if the church wants to be relevant to the Caprivian community it should use the existing community virtues. The assignments will includes reference to Peter Paris’ book who searches for an African and African American moral discourse. As the assignment will try to examine these virtues there is a need for suggesting a contributing way forward, in which Caprivian virtues can contribute to the virtues of the church. / AFRIKAANSE OPSOMMING: Hierdie studie evalueer die waardes van die Kaprivi wat ernstige uitdagings aan die kerk stel. Dit bied ook raamwerk om die religieuse kultuur van die gemeenskap binne groeiende Christelike kerk te bevorder. Hier val groot klem op storievertelling binne die liturgie ten einde bepaalde boodskap binne kulturele situasie te kommunikeer. Die wyse waarop die evangelie tans oorgedra word maak egter nie erns met die waardes van die Kapriviaanse gemeenskap nie. Juis hierom word daar in hierdie navorsing sterk gefokus op Peter Paris se boek, waarin hy soek na Afrika en Afrika-Amerikaanse morele raamwerk. Benewens evaluering van die waardes van die Kapriviaanse gemeenskap, word daar ook meer konkreet gesoek na nuwe werkswyse waardeur die waardes van die Kapriviaanse gemeenskap betekenisvol inwerk op die waardes van die kerk.

No description available.

Human dignity is an enunciated ethical principle in many societies, and it has elicited a great deal of interest, not least because it is central in health care. However, it has also been the subject of criticism. Some have argued that it is sufficient to rely on a principle of autonomy, and that dignity is a redundant principle or concept in health care. Other discussions have focused on the precise meaning of dignity, and how a principle of dignity should be interpreted and applied. This dissertation discusses questions on the principle of dignity and the meaning of the concept. In addition to a theoretical analysis of these questions, a qualitative research study has been carried out, based on interviews with physicians in palliative and neonatal care, and hospital chaplains, looking at dignity at the beginning and end of life. This dissertation can be categorised as empirical ethics because of its methodological approach. Based on a narrative analysis of the interviews, the results from the study shed light on the theoretical discussion on dignity. Through the history of ideas, dignity has often been linked to human abilities such as autonomy and rationality. However, autonomy is only one of the aspects which emerged from the qualitative research in this dissertation. Other aspects introduced into the discussion on dignity include human vulnerability, interdependence and the responsibility to face vulnerability in others. Some theoretical perspectives on dignity are criticised in the light of the empirical results. Furthermore, the dissertation includes a theological perspective where a Christological view – connected to Bakhtin’s ethics of responsibility – forms a critique to both the Kantian deontological perspective and dignity acquired by virtue. The dissertation also considers how the results can be applied to medical practice.

A poesia de João Cabral de Melo Neto sofre por sua indefinição de lugar. Este trabalho, então, vai à busca da especificação do lugar social que ocupa o eu poético na obra do autor e, a partir disso, da definição de seu projeto estético, pautado pela aproximação das formas populares e, ao mesmo tempo, por seu oposto as mais sofisticadas formas de arte de seu tempo, constituídas pela racionalidade e não pela tradição. Trata-se de pensar as duas faces de sua poesia, durante tanto tempo compreendidas como duas vertentes incomunicáveis de sua poética, como definições que se articulam em dependência. O vértice comum teria origem na consciência do poeta acerca do subdesenvolvimento, como condição do país. É a partir disso que Cabral, primeiro, intenta a aproximação com a cultura popular, buscando nela a redução da distância entre as classes sociais no país. Para em seguida, incluir no poema as formas da modernização através das quais o país se transformava, tentando fazer do poema gesto de intervenção rigorosa sobre a matéria local. A racionalidade, por isso, será apresentada em sua poesia como nova alternativa ao subdesenvolvimento. / The poetry of João Cabral de Melo Neto suffers from a lack of definition of place. Therefore, this study seeks to specify the social place occupied by the lyric self in the authors work and, from this, define his aesthetic plan, guided by the contrasting of popular forms and their opposite the most sophisticated art forms of his time, representing rationality instead of tradition. The two faces of his poetry, which for so long time were understood as two independent branches of his poetics, are seen as definitions that articulate dependently. The common vertex originates in the poets awareness of Brazils condition as an underdeveloped country. Cabral first attempts to incorporate popular culture, seeking to reduce the gap between the countrys social classes. Then he includes in the poem the forms of modernization through which the country was being transformed, trying to make the poem a gesture of rigorous intervention on the local material. Rationality, therefore, is presented in his poetry as a new alternative to underdevelopment.

This thesis is a critical analysis of the theology and ethics of dispensationalist Christian Zionism in America. Chapter One introduces the thesis and its method, which draws constructively from history, sociology, and anthropology while remaining substantively theological. Chapter Two describes dispensationalism's origins in nineteenth-century Britain and its dissemination and development in America. Chapter Three moves from broad, historical description to the contemporary and particular through an introduction to Faith Bible Chapel (FBC), an American Christian Zionist congregation. This description arises from an academic term spent at FBC observing congregational life and conducting extensive interviews, as well as fieldwork undertaken in FBC's "adopted settlement" in the West Bank, including interviews with Israeli settlers about partnerships with American Christians. The remaining chapters move to more explicitly doctrinal analysis. Chapters Four through Six are shaped by William Cavanaugh's concept of 'theopolitics' (Theopolitical Imagination, 2002): a disciplined, community-gathering common imagination of time and space. Through the exploration of a key historical text (The Scofield Reference Bible, 1917) and its continuing legacies in the life and thought of FBC, these chapters examine the theopolitics of dispensationalist Christian Zionism, demonstrating that it is a complex system of convictions and practices in which the disciplines of biblicism and biblical literalism form an eschatology which subordinates ecclesiology and Christology, nurturing an imagination of the roles of Christ and the church in time and space which sever social ethics from necessary Christological and ecclesiological sources. John Howard Yoder's work is used to bring this system into relief, and to establish that eschatology per se is not inimical to Christian social ethics. Chapter Seven concludes the thesis with a summary of its findings, as well as a discussion of the positive functions of apocalyptic in Christian social ethics, pointing toward the possibility of alternative ecclesial enactments of apocalyptic theopolitics.

In this thesis I develop a theological ethics of migration that is attentive to the contemporary global crisis of human migration. Using the fourfold sense of scripture, with particular attention to allegory, as reclaimed from patristic and medieval exegesis by Henri de Lubac, I investigate four biblical narratives that I will show are paradigmatic of biblical approaches to the treatment of migrants. These narratives include Exodus, the Book of Ruth, and the parables of the Good Samaritan and the Prodigal Son. I present an in-depth exegesis of these narratives as vital theological and ethical sources for addressing the contemporary migration crisis. The core claim I advance in this thesis is that migration is theologically significant for Christians because loving aliens is commended throughout scripture and the theme of hospitality to migrants is central to the prophetic witness of the Church to the nations. Refugees and migrants reveal the interconnected nature of the contemporary world, and I argue that the millions of people who are currently on the move from their home nations are not only an urgent humanitarian challenge to the global community, but an ethical and theological litmus test of contemporary global civilization. The existence of so many migrants and refugees in a global civilization divided into bordered nation-states, which is also daily joined by movements of people and goods in planes, ships and trucks, reveals inconsistencies in modern political conceptions of the nation-state and of the rights of citizens. I argue that longstanding theological traditions that speak of Christians as wanderers and aliens provide a valuable source for addressing and repairing these inconsistencies. In Part I, I address the politicization of migration and modern contradictions that arise between migration law and globalization, such as territorial sovereignty and economic liberalism, and I identify vestiges of social contract theories arising before and during the Enlightenment as preventing migration from being addressed in ways that acknowledge basic and profound truths about the interconnected nature of the world. I argue that without addressing these underlying issues, migration will remain an ongoing political and humanitarian problem. In Part II, I engage in biblical exegesis to develop ethical claims for Christians and the Church, and address the underlying issues identified in Part I. I will argue that the exegesis of these biblical narratives reveal that aid, care and rescue of migrants, even to the point of self-sacrifice, present contemporary Christians and others with the opportunity to rediscover the meaning of justice and citizenship on an interconnected planet.