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Thesis (MPhil)--Stellenbosch University, 2004. / ENGLISH ABSTRACT: This thesis sets out to examine, as far as possible within the constraints of a limited study, the nature of the Christianity professed in the first centuries of the Common Era, by means of an historical examination of Egyptian Christianity. The thesis contends that the believers in Christ's teachings, in the first century, were predominantly Jewish, that "Christianity" did not exist as a developed separate religion until its first formal systematizations commenced in the second century, through the prolific writings of the Alexandrians, Clement and Origen. It is noted that the name "Christianity" itself was coined for the first time in the second century by Ignatius of Antioch; and that until the fourth century it is more accurate to speak of many Christianities in view of regional-cultural and interpretative differences where the religion took root. The study examines the main religions of the world in which the new religion began to establish itself, and against which it had to contend for its very survival. Many elements of these religions influenced the rituals and formulation of the new religion and are traced through ancient Egyptian religion, the Isis and Serapis cults, Judaism, Gnosticism and Hermeticism. Alexandria, as the intellectual matrix of the Graeco-Roman world, was the key centre in which the new religion was formally developed. The thesis argues, therefore, that despite the obscurity of earliest Christianity in view of the dearth of extant sources, the emergent religion was significantly Egyptian in formulation, legacy and influence in the world of Late Antiquity. It is argued, in conclusion, that the politics of the West in making Christianity the official religion of the empire, thus centring it henceforth in Rome, effectively effaced the Egyptian roots. In line with current major research into the earliest centuries of Christianity, the thesis contends that while Jerusalem was the spring of the new religion Alexandria, and Egypt as a whole, formed a vital tributary of the river of Christianity which was to flow through the whole world. It is argued that without the Egyptian branch, Christianity would have been a different phenomenon to what it later became. The legacy of Egyptian Christianity is not only of singular importance in the development of Christianity but, attracting as it does the continued interest of current researchers in the historical, papyrological and archaeological fields, it holds also considerable significance for the study of the history of religions in general, and Christianity in particular. / AFRIKAANSE OPSOMMING: Die proefskrif poog om, insover moontlik binne beperkte skopus, die aard van die vroeë Christendom gedurende die eerste eeue V.C. te ondersoek, deur middel van 'n historiese ondersoek van die Egiptiese Christendom. Die tesis voer aan dat die vroegste Christelike gelowiges in die eerste eeu N.C. grootendeels Joods was, en dat die Christendom as afsonderlike godsdiens nie ontstaan het nie voor die formele sistematiseringe wat deur die Aleksandryne Clemens en Origines aangebring is nie. Selfs die term Christendom is vir die eerste keer in die tweede eeu n.C. deur Ignatius van Antiochië versin; daar word verder opgemerk dat voor die vierde eeu dit meer akkuraat is om van veelvuldige Christelike groepe te praat. Die studie ondersoek die vernaamste godsdienste van die milieu waarin die nuwe godsdiens wortel geskied het, en waarteen dit om sy oorlewing moes stry. Baie invloede van die godsdienste is uitgeoefen op die rites en die daarstelling van die nuwe godsdiens, en kan herlei word na die antieke Egiptiese godsdiens, die kultusse van Isis en Serapis, Judaïsme, Gnostisisme en Hermetisme. Aleksandrië, die intellektuele matriks van die Grieks-Romeinse wêreld, was die hoof-sentrum waarin die nuwe godsdiens formeelontwikkel het. Die tesis toon daarom aan dat ten spyte van die onbekendheid van die vroegste Christendom, wat te wyte is aan die tekort aan bronne, die opkomende godsdiens in die Laat Antieke wêreld opvallend Egipties van aard was in formulering, invloed en erfenis. Ten slotte word daar aangevoer dat die politiek van die Weste wat die Christendom as amptelike godsdiens van die ryk gemaak het, en wat dit vervolgens dus in Rome laat konsentreer het, die Egiptiese oorspronge van die godsdiens feitlik uitgewis het. In samehang met kontemporêre belangrike navorsing op die gebied van die Christendom se vroegste eeue, argumenteer die tesis dat terwyl Jerusalem wel die bron van die nuwe godsdiens was, Aleksandrië, en Egipte as geheel, 'n deurslaggewende sytak was van die rivier van die Christendom wat uiteindelik deur die ganse wêreld sou vloei. Daar word aangetoon dat sonder die Egiptiese tak, die Christendom 'n heel ander verskynsel sou gewees het in vergelyking met sy latere formaat. Die erfenis van die Egiptiese Christendom is nie alleen van die grootste belang vir die ontwikkeling van die Christendom nie, maar 'n nalatenskap wat die voortgesette aandag van navorsers op historiese, papirologiese en argeologiese gebiede vra, en is daarom van groot belang vir die studie van die geskiedenis van godsdienste in die algemeen, en die Christendom in die besonder.

This study explores Franco-Papal relations, and their effect on the French Church and State, from Henri IV's conversion to Roman Catholicism in 1593 until his death in 1610. Because Henri IV's primary concern, even in matters involving the Papacy or the Gallican Church, was to protect his kingdom from Habsburg encroachment, he was willing either to abandon his Protestant allies abroad, or to adopt reform measures, such as the decrees of the Council of Trent, that might weaken his own authority or disturb the peace of his kingdom. This caused repeated conflicts with the Counter-Reformation Popes Clement VIII and Paul V, to whom the primary enemy was always the infidel and the heretic. Nevertheless both sides realized that they needed each other to maintain their independence of Spain.

The Emma Lake Artists’ Workshops from the 1950s to the 1970s were a series of professional workshops held in northern Saskatchewan, under the auspices of the University of Saskatchewan and Regina College, for the creation and advancement of a dynamic arts culture in the province and as a way for the individual artists there to overcome feelings of isolation from the Canadian cultural hubs. Throughout the course of the Workshops provincial and federal attitudes, and cultural policies and perspectives on cultural nation building exerted an overarching influence in the shaping of the Workshops. The Workshops drew the attention and support of many established celebrity U.S. artists and it is due to their presence and influence at the Workshops that it is possible to examine the provincial and national response to perceived U.S. cultural imperialism. The founding and maturity of the Workshops is a case study of the ways in which the politics of Canadian nationalism and the effects of U.S. cultural imperialism in the late nineteenth and early twentieth centuries interacted to impact the growth and development of art communities across Canada. The Workshops serve as an example of the effects, on a regional art movement, of Canada’s relationship with the United States, and Canadian response to the perceived threat of cultural imperialism from the U.S. Because the Workshops were a microcosm of cultural production, involving artists who, aside from their participation at Emma Lake, were often fairly isolated from the ebb and flow of art currents inherent to larger cultural centers, the Workshops are also an important case study of the effects of national and provincial policy on the regional arts. The Workshops’ history reveals that ideas of nationalism, regionalism and continentalism can come together to have a profound and unique effect on the development of an art community. / Thesis (Master, Art History) -- Queen's University, 2011-12-20 17:29:24.88

This dissertation investigates the history of the World Council of Indigenous Peoples (WCIP) and the broader movement of Indigenous internationalism. It argues that Indigenous internationalists were inspired by the process of decolonization, and used its logic to establish a new political identity. The foundation of the WCIP helped create a network of Indigenous peoples that expressed international solidarity between historically unconnected communities. The international efforts of Indigenous activists were encouraged both by personal experiences of international travel and post-secondary education, and by the general growth of international non-governmental organizations during the late twentieth century. The growing importance of international non-governmental organizations helped the WCIP secure funding from international developmental aid agencies, a factor which pushed the organization to increase its focus on apolitical economic development relative to the anti-colonial objectives which inspired its foundation. This dissertation examines how Indigenous international organizations became embroiled in the Cold War conflict in Latin America, and the difficulties this situation posed for both the WCIP and the International Indian Treaty Council. Finally, it examines how the prominence of the World Council faded, as major international bodies like the United Nations began to acknowledge the importance of Indigenous peoples, and as Indigenous organizations sought to participate directly in new international fora rather than contributing through the WCIP.

This submission comes in two parts; the written dissertation, Contemporary art: the key issues, and the exhibition Melbourne - Moderne. When taken together they present a discourse on the conditions facing contemporary art practice and one artist’s response to these conditions in the context of Melbourne 2003-2007. (For complete abstract open document)

Le phénomène de laïcisation, qui, dans nos sociétés occidentales, cherche à s’affranchir du sacré, a contribué à l’émergence d’une figuration de l’humain au centre de l’univers. Malgré ce progrès, perdurent aujourd’hui, sur le terrain même de la laïcité, des traces du sacré qui induisent des tensions entre foi et savoir. Deux universaux, qui légitimement s’attirent et se repoussent, interrogent plus fondamentalement l’humain, allant jusqu’à remettre en question l’élaboration ontologique dont il a fait l’objet. Un constat qui pose le diagnostic de sa propre fin. En effet, la question de l’anthropos persiste malgré tout à s’articuler à l’intérieur de la tradition de la religion. Si la modernité, notamment amorcée par l’anthropologie kantienne, pose les premières tentatives d’une émancipation du sacré en prônant l’autonomie de la raison, il reste que l’idéal de cet humain, dit laïc, ne renonce pas vraiment au monde de Dieu. Et, pour cause, il se représente toujours sur le terrain de la laïcité en contraste avec l’humain religieux. Cherchant à dépasser les résistances relatives au monde de Dieu, je propose de faire émerger et de se représenter, au travers d’une expérience de la pensée, l’humain laïc par-delà le geste interprétatif imposé par l’institutionnalisation de la religion. Je remonte donc aux premières traces de l’humain qui persistent dans ses testaments, ses métarécits, avant tout humain. Des testaments qu’on pourrait croire oubliés, mais non perdus. Je remonte comme un archéologue de la langue au moment des premières nominations dans l’écriture qui surgissent de la Genèse. À ces Écritures qui, en définitive, viennent aussi rappeler que le syndrome de Babel plonge toujours l’humain dans sa propre dissémination, celle de son nom propre. Surgit la nécessité de se traduire comme une oeuvre, à nouveau, dans sa propre langue, pour survivre. Se traduire, pour « se savoir » humain, plutôt pour « se savoir anthropos ». Pour en comprendre la tâche, j’ai convoqué trois anciens : Paul de Tarse, Sénèque et Clément d’Alexandrie. J’ai scruté et croisé les mises en scène des nominations de l’humain à partir des occurrences du mot « anthropos » et « homo » dans l’écriture en écartant le plus possible le prisme interprétatif imposé par l’institutionnalisation de la religion. Je me suis inspiré d’un dispositif interprétatif stoïcien à partir d’Épictète pour faire surgir, au travers d’une mise en dialogue de ces trois anciens, la traduction d’un humain laïc. Une traduction qui relève d’une anthropologie du bonheur fondée sur la cohérence des disciplines du jugement, du désir et de l’action. Une traduction, certes, mais aussi une expérience d’écriture qui a amené à penser, en dernière instance, qu’au demeurant, avant la lettre, il y a lieu de penser l’émergence d’un anthropos, ni profane, ni sacré, ni religieux, ni laïque, qu’il y a lieu de « se savoir » anthropos. / The secularization phenomenon, which in our western societies seeks to free itself from the sacred, has contributed to the emergence of a human figuration at the centre of the universe. Despite this progress, traces of the sacred that induce tensions between faith and knowledge continue to prevail today within secularization. These two universal concepts, which legitimately attract and repel each other, fundamentally question the human, to the point of putting into question the human’s underlying ontology. An observation that poses its own diagnosis. In fact, the question of the anthropos continues to articulate itself within the tradition of religion. If modernity, initiated by Kantian anthropology, poses the first attempts of an emancipation of the sacred by advocating the autonomy of reason, this idealized secular human does not renounce the world of God. And with good reason, as it is always represented as secular in contrast with the human of the religious sphere. Seeking to overcome all forms of resistance regarding the divine dimension, I propose letting the human emerge and come to be represented by means of a thought experiment that extends beyond the interpretative gesture imposed by the institutionalization of religion. I will go back to the first traces of the human that persist in early documents and texts that precede the concept of human as we understand it. This legacy may have been forgotten, but it was not lost. In the manner of an archaeologist of languages, I return to the first moments of naming in writing that takes place in Genesis. In these writings, which recall the event of Babel that plunges the human into the dissemination of its proper name, emerges the need for the human being to translate itself anew, as a work, in its own language, just to survive. Translate itself in order to know itself as human rather than as "anthropos". To understand the modalities of this task, I’ve brought together the ancient thinkers Paul of Tarsus, Seneca, and Clement of Alexandria. In analyzing these writings, I have scrutinized and cross-referenced the nominations of the human from the occurrences of the words "anthropos" and "homo", while avoiding as much as possible the interpretive prism imposed by the institutionalization of religion. I sought inspiration from a stoic interpretive framework deriving from Epictetus to create, through dialogue with these three ancient thinkers, the translation of the secular human. A translation that stems from the anthropology of happiness based on the coherence of the disciplines of judgment, desire and action. A translation, has ultimately led to thinking that, avant la lettre, before writing, there is a way to think the emergence of anthropos, neither profane, sacred, religous or secular, that there is a way to "know oneself" as anthropos.

The goal of the theses is to interpret a selected work of A. Lindgren in a theological way. Methodology of the practical part is built on the broad context of early Christian inculturation (interpretation of ancient culture in the Patristic Tradition, introduced in the work of Hugo Rahner), and of the modern philosophical-theological interpretation of secular culture (interpretation of Don Juan in the work of Karel Vrána). The personality of the author A. Lindgren is then described, with emphasis on certain biographical facts which are particularly important for the goal of the theses. The work of German theologian Thomas Vogel is introduced in the Czech environment for the first time. Thomas Vogel is well-known for his Christian interpretations of A. Lindgren?s books. In the final part the author interprets the book Mio, My Son from christological, ecclesiological and eschatological point of view.

This thesis is concerned with the finite element analysis and the a posteriori error estimation for eigenvalue problems for general operator pencils on two-dimensional manifolds. A specific application of the presented theory is the computation of corner singularities. Engineers use the knowledge of the so-called singularity exponents to predict the onset and the propagation of cracks. All results of this thesis are explained for two model problems, the Laplace and the linear elasticity problem, and verified by numerous numerical results.

The master's thesis "The Greek Catholic Parish of St. Clement in Prague - Development and Identity" presents the history of Greek Catholic Church in relationship to the history of the church as a whole and to the matters of Eastern and Western Christian traditions up to the reunification of the Latin Church with several Eastern Churches in the form of so-called Unions. The thesis also familiarizes readers with the development and impact of these unions. This also describes the identity and traditions of the Greek Catholic Church, consisting in the tradition of Eastern Christianity fully united in communion with the Catholic Church (chapter 1). Following the general introduction into the matter, the thesis focuses on the circumstances of the parish origin, its development and life in the course of history and in context of the Czech church history in the 20th century. The next milestone described in the thesis is the year 1989 and subsequent changes (chapter 2). Furthermore, the thesis presents the organization of the Greek Catholic Church in the region of contemporary Czech Republic and its development up to the present state (chapter 3). The final part of the thesis shows the contemporary practice of pastoral work in close interconnection with the national and cultural diversity of the parish...