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Please read the abstract in the section 00front of this document / Thesis (DPhil (Dogmatics))--University of Pretoria, 2007. / Dogmatics and Christian Ethics / unrestricted

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El tema de la presente tesis aborda el significado social de los remitidos en la prensa limeña durante la “Era de los Caudillos” (1823-1845) en los periódicos El Telégrafo de Lima (1832) y El Comercio (1840). Es relevante, pues los remitidos fueron mensajes anónimos y pagados que eran publicados en los diarios de la época y en los que se solían tocar diversos temas a través de artículos que podían contener insultos, quejas, felicitaciones, denuncias y más. Con el análisis de los remitidos en El Telégrafo de Lima y El Comercio, se permitirá evidenciar cómo era la prensa limeña en los primeros años de la república y mostrar cuál fue el papel social de los mismos en una incipiente sociedad capitalina. / The theme of this thesis addresses the social meaning of the remitidos in the Lima press during the “Era de los Caudillos” (1823-1845) in the newspapers El Telégrafo de Lima (1832) and El Comercio (1840). It is relevant, since the remitidos were anonymous and paid messages that were published in the newspapers of the time and in which they used to touch various topics through articles that could contain insults, congratulations, gossip, complaints and more. With the analysis of those remitidos in El Telégrafo de Lima and El Comercio, it will be possible to show what the Lima press was like in the first years of the republic and show what its social role was in an incipient society. / Tesis

Milton’s use of economic tropes has attracted very little critical attention, and the connections between economics and theology in his thought have not yet been explored. Blair Hoxby’s Mammon’s Music: Literature and Economics in the Age of Milton (2002) focuses on the influence of economic ideas on Milton’s political thought, arguing that the poet persistently associates trade monopolies with autocratic abuses of monarchical power. David Hawkes places Milton’s lifelong professional usury at the centre of his 2009 biography, John Milton: A Hero of Our Time, and his 2011 essay, ‘Milton and Usury,’ fruitfully reads key passages from Paradise Lost in relation to contemporary tracts on usury. Hoxby and Hawkes have astutely highlighted the relationship between economics and Milton’s thought, but neither scholar has pursued these connections into Milton’s theology. Economic ideas lie at the very heart of Milton’s soteriology, and my thesis offers a historicised investigation of Milton’s corpus, demonstrating that the tropes of contemporary economic thought were crucial to his understanding of sin and, more importantly, salvation. Chapter 1 traces the roots of this economic soteriology to the economic and theological treatises of the 1620s and early 1630s, which argued that money must be not stockpiled but circulated, and that salvation was a transaction between man and God. Chapter 2 considers how Ben Jonson and George Herbert, whose work Milton was familiar with in his youth, used The Staple of Newes (1626) and The Temple (1633) to respond to contemporary developments in economic and theological thought. Chapter 3 reads Milton’s early works as studies of hoarding and consumption, traced through the debate over sexual stockpiling in Comus (1634), the sinfulness of a hoarding nation in the History of Moscovia (early 1640s), and the clergy torn between their compulsions to covet and consume in Of Reformation (1641). Chapter 4 finds in Gerrard Winstanley’s Fire in the Bush (1650) an explicitly economic understanding of the Fall, and demonstrates how Milton’s political and religious writings of the 1650s betray an anxiety that the English cannot govern their economic appetites and, therefore, themselves. Chapter 5 examines how Milton uses tropes of investment, profit, loss, and repayment in the Christian Doctrine and Paradise Lost (1667) to represent redemption as a transaction between Jesus and God on man’s behalf. Chapter 6 reads the History of Britain (1670) as an indictment of isolationist economic policies, with Milton demonstrating that free interactions between peoples facilitate national refinement, and thus strangers become saviours.

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This doctoral thesis examines the Arabic translation of Gregory Nazianzen’s Oration on Baptism (Oration 40) by a tenth-eleventh century Melkite translator and writer, Ibrāhīm ibn Yūḥannā al-Anṭākī. In particular, it focuses on the way al-Anṭākī presented Gregory’s theosis theology and investigates the extent to which he engaged with Islamic thought, primarily his borrowing of concepts and structures from Islamic debates such as the unity and the divine attributes of God and the perfection of the soul. This study asks to what extent this theology, which combines both the social and the spiritual aspects of human perfection, or the reception of Gregory helped the Antiochene Melkites develop a strong identity at a time when they were ruled by the Byzantine Empire but attached to the Islamicate culture they shared with their Muslim neighbours. The key conclusion of this thesis is that the Arabic translation of Oration 40 can be said to present a version of Gregory’s theosis theology which is enriched by the concepts and terms used by Christian and Muslim writers of the period. Although it cannot be said to represent a development in this theology but should be viewed as a creative retelling of it, al-Anṭākī’s erudition in the discussions of Christian Arabic theology and Islamic thought, as well as his references to these discussions in the words he used, makes this text particularly interesting. Theosis seems to have captured what he saw as essential for the good of his community: attachment to the Church or tradition, living the life that Christ lived in this world but with an emphasis on the public expression of the faith, perfection of the soul and the union with God here on earth and in the world to come.

The broad field of men and masculinities is increasingly being enriched by the emergent religious discourse on the subject in Africa. At the heart of this religious discourse is an agenda for change and transformation of men which owes largely to the influence of African Women Theologians and their struggle for gender justice. This study was an attempt to do a theological analysis of the writings of three scholars who belong to this trend, within the framework of the theology of gender justice. These are, A. van Klinken, G. West and E. Chitando. The study is interpretive in nature, and sought to re-read and re-present the writings of these scholars in a way that enhances their utilization and appreciation. Thus, using the thematic networks analysis, the study explored firstly, the themes that emerge from the writings of these scholars; secondly, the extent to which these themes contribute to the general discourse on African masculinities and gender justice; and thirdly, the ways in which these writings can further contribute to such discourses. The resultant analysis showed that specific themes (termed the global themes) form the major claim and heart of the writings of each scholar. For Chitando, “men can, should and must change!” West was able to show that given the space and tools such as Contextual Bible Study, men can change and embrace alternative forms of masculinities that are life-promoting. Van Klinken on his part argues for an alternative framework for analyzing masculinities and a different approach to gender justice. Drawing from a critical evaluation of these different positions, it was recommended that their approaches can be enhanced with more attention to the inequality inherent in the gender relations among men themselves. Moreover, religious approaches to the transformation of men also need to emphasize to men the costs of harmful masculinities and what they stand to benefit from proposed alternative masculinities as men. / Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2013.

This study is intended as a dialogue between literature and theology, utilizing selected works of the playwright and novelist, Henry Fielding (1707-54). While historical studies of Fielding have clearly yielded much of importance, a broader and less deterministic assessment concerning the latent ambivalences of this, one of the earliest novelists, has yet to be explored. Such an assessment has implications for the current relationship between, and the separate study of, literature and theology. The methodology is informed by an awareness of human frailty (what Fielding described as HUMAN NATURE) and centres upon the use of a specific interpretative tool that I call misplacement. By this, I mean the continuous parting with the ineffable – the perpetual recognition that, in writing, there is always a sense of the other, be that an alternative path not taken, the nagging sense of the numinous, or the coming to terms with the ludicrous nature of the human condition. Such fragile, comedic alterity provides a weak metaphysical root which is shared by both literature and theology. To illustrate the effects of such misplacement, this thesis sets the novels of Henry Fielding alongside works of contemporary philosophical theology such as the post onto-theological critique of Gianni Vattimo and John Caputo, as well as alongside postmodern works of fiction, such as those of Vonnegut and Calvino. In so doing, common critical zones such as epistemology, ethics, mimesis, canonicity, and revelation are investigated. The result of this analysis is that, in all these areas, the novel form, in Fielding’s hands, displays a powerful comic resonance with a theology which seeks to move beyond a strictly deterministic approach. Thus, we discover that Fielding’s work, rather than simply being expressive of proto-Enlightenment principles, actually subverts those assumed securities regarding the status of the individual and his place in the world, before God. In its conclusion, this study reveals the challenge of recognising the inescapably theological nature of the novel and that theology itself, is fictive. This assessment points to a greater need for further shared exploration of the relationship between theology and literature - to their mutual benefit.