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This thesis places Black Consciousness in comparative perspective with progressive politics in South Africa in the late 1960s and the 1970s. It argues that the dominant scholarly focus on Black Consciousness, which is passed over as a ‘stage' in the Black struggle against white supremacy, insufficiently historicises the deeper roots, and the wider resonances and ideological contestations of the Black Consciousness movement. As they refined their political discourse, Black Consciousness activists negotiated their way through the progressive ideologies that flourished as part of the wider political and social ferment of the 1960s. Although Black Consciousness won over an influential minority of radical Christians, a more contested struggle took place with nascent feminism on university campuses and within the Movement; as well as with a New Left-inspired historical and political critique that gained influence among white activists. The thesis draws closer attention to the ways in which Black Consciousness challenged white activists in the late 1960s, who were primarily able, albeit it with pain and difficulty, to sympathetically interpret and finally endorse Black Consciousness. The thesis challenges the idea that Black Consciousness achieved a complete ‘break' with white liberals, and argues that black and white activists maintained a dialogue after the black students' breakaway from the National Union of South African Students in 1968. The thesis looks in turn at: the role played by the ecumenical movement in South Africa in the 1960s and 1970s; student and religious radicalism in the 1960s; second wave feminism and its challenge to Black Consciousness; the development of Black Theology, and the relationship between Black Consciousness activists and the ecumenical Christian Institute; it closes with a study of the interplay between intellectuals Steve Biko and Richard Turner in Durban, and the significance of white students' and Black Consciousness activists' interaction in that city in the 1970s.

This thesis considers the world of Christian faith, as expressed by a particular social group of which I have been a part since 1998, as an alternative knowledge system. Focusing upon the lives of a number of key agents, including myself, I argue that at the heart of this knowledge system is a charismatic relationship, in the Weberian sense, with a divine Other. This relationship is freely entered into, is conceived as involving movement into or towards an embodied experiential and relational knowledge of God, and is often expressed by participants through such metaphors as a ‘journey', ‘adventure' or ‘quest'. My original contribution to knowledge is in taking a sociological concept, Weber's notion of the charismatic relation, and innovatively applying this framework to the relation between humans and a transcendent or disembodied ‘Other'. My work responds to a) recent ‘ontological' challenges within anthropology to ‘take seriously' other worlds, b) invitations to those with strong religious convictions to practise anthropology without feeling that they need to lose those convictions, and c) recent debates within the anthropology of Christianity concerning how to deal with the agential characteristics of non-human/spiritual beings within ethnographic work. Through a reflexive exploration of experience, I examine how certain Christian people constitute their lives, observing how charismatic devotion to a divine Other implies both a sensorium that extends beyond the corporeal senses, as well as the ‘planting' of various conceptual seeds that, by providing concrete metaphors of what life is, shape the lives of those willing to ‘receive' them. As social actors seek to maintain ‘openness' to this divine Other, a transformational journey results, in which human perception and conception are continually open to renewal. As a reflexive ethnographic account from within such an alternative knowledge system, this thesis makes an original contribution to phenomenological and sensory studies, as well as contributing to anthropological work on Christianity.

文希甄. / "2011年6月". / "2011 nian 6 yue". / Thesis (M.Div.)--Chinese University of Hong Kong, 2011. / Includes bibliographical references (leaves 55-58). / Abstract in Chinese and English. / Wen Xizhen. / 前言 --- p.3 / 摘要 --- p.4 / Abstract --- p.5 / Chapter 第一章 --- 引言：探討「美好人生」的方法視野 --- p.6 / Chapter I. --- 從閒暇說起 --- p.6 / Chapter II. --- 工具理性思維 --- p.8 / Chapter III. --- 重提意義價値 --- p.11 / Chapter IV. --- 透過宗教靈性去建構意義價値 --- p.14 / Chapter 第二章 --- 閒暇，邁向「美好人生」的基礎 --- p.19 / Chapter I. --- 社會需要閒暇 --- p.19 / Chapter II. --- 閒暇是文化的基礎 --- p.20 / Chapter i. --- 閒暇是探索意義價値的傳統 --- p.21 / Chapter ii. --- 現代理性難以作爲文化的基礎 --- p.24 / Chapter iii. --- 以道家無爲來理解閒暇現象 --- p.25 / Chapter III. --- 閒暇是生活的重心 --- p.27 / Chapter i. --- 閒暇作爲人類的理想生活 --- p.27 / Chapter ii. --- 拒絶將工具理性、經濟效益價値體系神聖 --- p.29 / Chapter iii. --- 閒暇不是茶餘飯後的生活附加品 --- p.33 / Chapter IV --- 閒暇植根於崇拜慶典 --- p.34 / Chapter V --- 小結：閒暇對我們社會文化的提醒 --- p.36 / Chapter 第三章 --- 安息，展現.「美好人生」的另類實踐 --- p.38 / Chapter I --- 對世界的創造及參與 --- p.40 / Chapter II. --- 對世界的救贖及改造 --- p.41 / Chapter III. --- 記念生命的痕跡 --- p.43 / Chapter IV --- 在社群中的慶賀及歡樂 --- p.44 / Chapter V --- 懷有盼望、繼續向前 --- p.46 / Chapter VI. --- 安息所展現靈性 --- p.47 / Chapter VII. --- 小結：安息對閒暇的意義 --- p.48 / Chapter 第四章： --- 總結 --- p.51 / 參考書目及資料： --- p.55

This thesis examines the nature and extent of the participation of women in the Catholic Church and attitudes towards this, from the Second Vatican Council to the present day in the Anglosphere nations. The originality of this contribution to knowledge derives from the analysis of earlier survey data on the subject authorised by the Catholic Bishops’ Conferences in Australia, New Zealand, the USA, Canada, England & Wales, Ireland, and Scotland. A comparative study is made of these findings with those of a parallel qualitative and quantitative study undertaken in 2013 in Scotland. The findings evidence analogous themes running through both the earlier research data and that from 2013. The duty to appreciate the diversity of Catholic women is a key factor. The dangers of a culture of clericalism are evidenced as a serious barrier to any lay participation. The need for education and formation of the laity is identified as crucial, as is the importance of Catholic social teaching in providing a conduit for increased dialogue and respect between women and men. The Church’s emphasis on unity and continuity is acknowledged as both a barrier to, and yet potentially a positive means for, future collaboration between men and women. Proposals are made about how this research could underpin future development in the Catholic Church, particularly in Scotland. These include utilising an oblique methodology and the implementation of a receptive feminism. The facilitation of dialogue would ensure there is true gender equality, allowing the gifts of both women and men to be engaged in meeting the needs of the Church and the world.

It was by no means conceived that this one writing could answer all the questions concerning the Christian answers or beliefs in regard to death. The theme presented here is an historical survey of representative periods and figures from the ancient Hebrew times through the Protestant Reformation which demonstrates the evolving and emerging patterns of death. No Christian perspective could be found without dealing with the fundamental concepts herein. As the title suggests, this is simply a start but nevertheless a basic start. All of Christian theology is related to the Death of Christ so it is to His Death that the Church must continually readdress itself.

The supervision of students for ministry is of primary importance for the Church today. In a context where religion is becoming increasingly privatised and the Church increasingly marginalised, not only are there fewer candidates presenting for ministry, and fewer ministers, the challenges facing these ministers become ever more complex. Although the study of theology is basic to the exercise of ministry, the skills for ministry are learned on placement, where a student engages in the practice of ministry supervised by an experienced and trained minister. It is from this supervisor that the trainee minister learns how to deal with the complexities of ministry today. It follows, therefore, that the training given to such supervisors must be developed to take account of the changing role of ministry. The Church of Scotland has an intensive training course for these supervisors whom I will refer to as ‘formational supervisors’. This thesis aims to evaluate this training to ascertain the extent to which it equips formational supervisors for the task. To do this, I interviewed six formational supervisors and the six probationer ministers on placement in their congregations to determine the extent to which supervisory practice was sharpened and enhanced by the Church of Scotland’s current training programme, where any weaknesses lay, and, therefore, whether the training was fit for purpose. The results of my research show that the training offered is very good but could be excellent. I outline the strengths and weaknesses of the training as it is currently configured and suggest areas for development. I make ten recommendations for improvements to the training. I also identify the characteristics of the formational supervisor which sets this type of supervision apart from pastoral or clinical supervision. This is significant in enabling appropriate training in formational supervision. The results of the research, while being of importance for the training of formational supervisors of ministry students in the Church of Scotland, have wider application. These results would also be helpful for reflecting on training in other churches and could be developed for the training of formational supervisors in any discipline.

The visual culture of Victorian Protestant missionaries is an under-researched area, despite the current interest in art and religion, and the implications of missionary imagery’s legacy in a post-colonial world. Looking specifically at British missionaries to southern Africa, this thesis proposes that visual culture, comprised of art, image, and their corollaries in personal and collective imagination, be recognised as an appropriate framework through which to re-examine a group predominantly associated with the Word. In particular, it argues that visual resources were not only communicated with originating missionary societies and home supporters, but were utilised as tools for evangelism and education, and the development of self-identity for men and women operating far from home. Beginning with a theoretical defence of visual culture as an appropriate and meaningful lens through which to investigate mission, the thesis goes on to consider the formative visual culture of prospective missionaries, identifying how and why evangelical Protestants accessed images. Key themes of landscape and portraiture are identified, and the varied media through which these were encountered investigated, including printed publications, gallery art, domestic ephemera, and ecclesial decorations. A detailed examination of the popular religious periodical The Sunday at Home brings together the exploration of these diverse themes. The second half of the thesis transitions from visual influences on prospective missionaries at home, to the visual culture of foreign missionary practitioners, pivoting on the activity of missionary training. An exploration of training reveals a disconnect between the importance of art and image in popular religious life, and a failure to address adequately their evangelistic applications. Moving into the final sections of the project, art and image re-emerge as significant, though the lack of guidance on their use is shown to have limited their co-ordination and effectiveness. Nevertheless, archive research in the UK, and field research in Malawi and South Africa, yielded sufficient material to demonstrate the particular importance of the landscape genre, and of the magic lantern as a crucial visual medium. Although visual materials were significant in the construction of missionary identity, and were heavily utilised in mission contexts, there was a widespread lack of engagement with, and distrust of, the visual, creating the complex and ambiguous interactions with which this thesis is ultimately concerned.

關慧禎. / "2009年5月". / "2009 nian 5 yue". / Thesis (M.Phil.)--Chinese University of Hong Kong, 2009. / Includes bibliographical references (leaves 48-54). / Abstracts in Chinese and English. / Guan Huizhen. / 摘要 / Chapter 第一章： --- 簡介及論文目的 --- p.1 / Chapter 1.1 --- 引言 --- p.1 / Chapter 1.2 --- 哀傷輔導的簡介 --- p.2 / Chapter 1.3 --- 論文目的、方法論及結構 --- p.3 / Chapter 第二章： --- 探討哀傷過程 --- p.4 / Chapter 2.1 --- 引言 --- p.4 / Chapter 2.2 --- 哀傷的徵狀 --- p.4 / Chapter 2.3 --- 哀傷過程（Grief Process) 的討論 --- p.6 / Chapter 2.4 --- 哀傷輔導方向的轉變 --- p.14 / Chapter 2.5 --- 小結 --- p.16 / Chapter 第三章： --- 文獻分析：哀傷輔導´ؤ´ؤ「釋放」（letting go) 與「延續性聯繫 (Continuing Bonds ) 的轉變及趨勢 --- p.17 / Chapter 3.1 --- 引言 --- p.17 / Chapter 3.2 1 --- 「釋放」及「延續性聯繫」的哀傷輔導的討論 --- p.17 / Chapter 3.2.1 --- 「釋放」對「延續性聯繫」的批評 --- p.17 / Chapter 3.2.2 --- 「釋放」的哀傷輔導理論與經驗硏究的差距 --- p.20 / Chapter 3.2.3 --- 學者們的哀傷輔導理論之「釋放」部分的修改 --- p.21 / Chapter 3.2.4 --- 延續性聯繋（Continuing Bonds ) 的硏究 --- p.23 / Chapter 3.3 --- 小結 --- p.26 / Chapter 第四章： --- 「延繫」在基督敎羣體中的實踐 --- p.27 / Chapter 4.1 --- 引言 --- p.27 / Chapter 4.2 --- 在基督敎羣體中發揮「延繫」 --- p.28 / Chapter 4.2.1 --- 追憶及盼望中的「延繫」 --- p.28 / Chapter 4.2.2 --- 在「聖徒相通」下與死者「延繫」 --- p.32 / Chapter 4.2.3 --- 以「上帝的宣敎」(missio Dei)及「被上帝差遣者」的身分 與死者「延繫」 --- p.37 / Chapter 4.3 --- 小結 --- p.42 / Chapter 第五章： --- 總結 --- p.44 / 參考書目 --- p.48

Taylor is an early example of a divine who wanted to find a way of remaining an orthodox Christian while rejecting the Augustinian doctrine of original sin. Taylor could not see how the term ‘sin’could be correctly applied to anything but an individual’freely-chosen acts. However, he recognised that the reduction of the Christian concept of sin to particular sins constituted the Pelagian heresy. He attempted to avoid it by placing the insight behind the traditional doctrine in the challenge posed to the will by a naturalised version of the Augustinian fallen state, which was nonetheless morally indifferent in itself. The insights and confusions in Taylor’treatment of original sin and his anthropology, notably regarding the human will and its freedom, provide a fruitful basis for a more general consideration of the question of ‘orthodoxy’concerning original sin and the classical Christian doctrine of man.