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551	Droit et société au XIXe siècle : les leplaysiens et les sources du droit : (1881-1914) / Law and Society in the nineteenth century : leplaysiens and the sources of law : (1881-1914) Guerlain, Laëtitia Marie 09 December 2011 (has links) Les disciples de Frédéric Le Play (1806-1882) ont cherché, par la constitution d’écoles, àperpétuer l’oeuvre de leur maître. En matière juridique, ils tentent de refonder le droit sur l’espritsocial. Celui-ci, frontalement opposé à l’esprit classique des juristes, fait d’abstraction etd’idéalité, doit permettre de réinsuffler le social dans le droit, saturé par l’idéologie des Lumières.Cet objectif passe notamment par une réflexion méthodologique sur la science juridique, quidoit allier le classique procédé déductif à l’induction des sciences sociales. Une fois le droit assissur la neutralité du fait social, il peut enfin être assaini de l’idéologie rousseauiste qui l’imprègneet, somme toute, dépolitisé. Les leplaysiens en retrouvent in fine le fondement dans la tradition,mélange d’immanence et d’historicité. Les disciples de Le Play, qui entendent promouvoir desréformes en vue de l’avènement d’une société traditionnelle vectrice de paix sociale, utilisentalors les sources formelles du droit. Celles-ci apparaissent véritablement instrumentalisées : lesémules de l’ingénieur utilisent en effet, au gré de leurs besoins, tant la coutume et lajurisprudence que la loi pour faire aboutir leurs réformes. Il ressort de cette étude qu’ils ontsurtout exercé une influence méthodologique et intellectuelle sur la norme législative. / The followers of Frederic Le Play (1806-1882) sought by the establishment of schools, toperpetuate the work of their master. They indeed tried to reestablish social spirit as the true basisof legal science. The latter, frontally opposed to the classical spirit of Jurists, made of abstractionand ideality, must allow life to penetrate the field of legal science, saturated with the ideology ofthe Enlightenment. To achieve this objective, they develop a methodological reflection on legalscience, which must combine the classic deductive process to the induction of Social Sciences.Once seated on the neutrality of the social fact, legal science can finally be cleansed ofRousseau’s ideology and be, after all, depoliticized. The leplaysiens ultimately found the truebasis of law in tradition, defined as a mixture of immanence and historicity. The disciples of LePlay, who intend to promote reforms to the advent of a traditional society vector of social peace,then use formal sources of law. The latter appear truly manipulated : the followers of theengineer use indeed to suit their needs, both custom, jurisprudence and law to achieve theirreforms. It appears from this study that they have mostly influenced the Third Republiclegislation in a methodological and intellectual way. Anthropologie juridique Catholicisme Conservatisme Coutume Doctrine Droit comparé Fondement du droit Jurisprudence Loi Méthode historique Pensée juridique Science juridique Sources du droit Troisième République Law anthropology Catholicism Conservatism Custom Legal doctrines Comparative law Basis of law Jurisprudence Law Historical method Legal thought Legal science Sources of law Third Republic
552	Creating a culture of life : a Catholic ethical analysis of the causes and consequences of the breakdown of family life in Mariannhill, South Africa Mcunu, Tobias Nhlanhla 09 1900 (has links) Vatican II provided the Catholic Church with an opportunity for deep reflection and to align its theological teachings with modern times. This reflection resulted in a resurgence of the importance of Christian marriage and family living. Beyond Vatican II, the Christian family has been described as a ‘domestic’ church. This description defines the family founded on marriage as a cornerstone for the church and society. The Church has realised that if she has to succeed in her mission of evangelisation, she needs to strengthen the families founded on the sacrament of marriage and also to take care of broken families. The theme of a ‘domestic church’ was further explored and discussed in the 1994 Special Synod for the Bishops of Africa. This synod strongly used the image of the family as an effective tool for evangelisation in Africa. The rationale for this emphasis was that the institution of the family founded on marriage is held in high esteem in Africa and it is one of the most important custodians of cultural values. This institution, the bishops argued, can now be used as a custodian for Christian values. Hence, the family founded on marriage will become a school where these values are cherished and taught to offspring. The family founded on marriage is celebrated across the global cultural spectrum. It is through the family that the age old wisdom of ancestors is propagated. This ensures the survival and the development of the different communities. Communities develop because they are built upon strong ethical, religious and cultural values which are safeguarded by the institution of the family founded on marriage. The Catholic Church teaches that marriage is the custodian of life. Marriage is about life. Hence, the respect of human life is safeguarded by the family. The collapse of such a pivotal institution has serious implications for the community. The institution of the family founded on marriage is presented in this thesis as a turn around strategy to the challenge of moral permissiveness in our country. It is a commonly accepted theory that development can only take place where there is stability. The lack of infrastructural development in most African countries is due to lack of political stability. Instability often results in chaos and anarchy. Marriage promises stability which is rooted in the self giving of the couples. Such an environment becomes conducive for human life to be propagated, nurtured and developed. It further creates a sense of being loved and belonging to the child. These qualities are essential for proper and integral human development. Furthermore, marriage ties together the goals of parenting, namely, procreation and parenthood and they are inseparable. They prepare children for social integration.The purpose of this research is to demonstrate how the institution of the family founded on marriage can help us develop a coherent moral vision in South Africa. This turn around strategy is proposed by systematically analysing the causes and consequences of family breakdown. The thesis establishes that the institution of the family founded on marriage is undergoing a crisis. This crisis manifests itself through single-parenthood, high rate of divorce, fatherlessness, etc. The consequences of this crisis are not favourable for individuals and the society. / Philosophy and Systematic Theology / D. Th. (Theological ethics) Family Marriage Marriage breakdown Marriage preparation Pastoral care of families Covenant Sacrament Parenting Parenthood Motherhood Fatherhood Fatherlessness Discipline Moral formation Procreation African traditional family African ethic Nuclear family Christian marriage 241.63 Church work with families Families -- Moral and ethical aspects Marriage -- Moral and ethical aspects Catholic Church -- Doctrines
553	Jesus Christ’s humanity in the contexts of the pre-fall and post-fall natures of humanity: a comparative and critical evaluative study of the views of Jack Sequeira, Millard J. Erickson and Norman R. Gulley Mwale, Emanuel 12 1900 (has links) Bibliography: leaves 653-669 / Before God created human beings, He devised a plan to save them in case they sinned. In this plan, the second Person of the Godhead would become human. Thus, the incarnation of the second Person of the Godhead was solely for the purpose of saving fallen, sinful human beings. There would have been no incarnation if human beings had not sinned. Thus, the nature of the mission that necessitated the incarnation determined what kind of human nature Jesus was to assume. It was sin that necessitated the incarnation – sin as a tendency and sin as an act of disobedience. In His incarnational life and later through His death on Calvary’s cross, Jesus needed to deal with this dual problem of sin. In order for Him to achieve this, He needed to identify Himself with the fallen humanity in such a way that He would qualify to be the substitute for the fallen humanity. In His role as fallen humanity’s substitute, He would die vicariously and at the same time have sin as a tendency rendered impotent. Jesus needed to assume a human nature that would qualify Him to be an understanding and sympathetic High Priest. He needed to assume a nature that would qualify Him to be an example in overcoming temptation and suffering. Thus, in this study, after comparing and critically evaluating the Christological views of Jack Sequeira, Millard J. Erickson and Norman R. Gulley, I propose that Jesus assumed a unique post-fall (postlapsarian) human nature. He assumed the very nature that all human beings since humankind’s fall have, with its tendency or leaning towards sin. However, unlike other human beings, who are sinners by nature and need a saviour, Jesus was not a sinner. I contend that Jesus was unique because, first and foremost, He was conceived in Mary’s womb by the power of the Holy Spirit and was filled with the Holy Spirit throughout His earthly life. Second; He was the God-Man; and third, He lived a sinless life. This study contributes to literature on Christology, and uniquely to Christological dialogue between Evangelical and Seventh-day Adventist theologians. / Philosophy, Practical and Systematic Theology / D. Phil. (Systematic Theology) Adoptionism Alleles Anhypostatic Christology Anthropotokos Alternative Christology Apollinarianism Apthartodocetism Arianism Augustinian model Autosomal chromosomes Autosomal inheritance Born-again Christology Chalcedonian creed Christology from above Christotokos Chromosomes Chromosomal abnormalities Cloning Co-dominance Communicatio idiomatum Complementary base pairing Cri-du-chat syndrome Deoxyribonucleic acid (DNA) Diploid cell Docetism Dominant gene Down syndrome Dynamic incarnation Dynamic monarchianism Eastern Orthodox Christology Ebionitism Embryogenesis Eutychianism Evangelical Christology Existential Christology Functional Christology Genes Gene mutation Gene expression Genome Genotype Gnosticism Hamartiology Haploid cell Heterozygous History of Jesus’ Christology Homoiousios Theology Homozygous Human cloning Immaculate conception Incarnation Incarnational life Inheritance Karyotype Kenoticism Klinefelter syndrome Logos-flesh Christology Meiosis Mitosis Modalistic monarchianism Monarchianism Monophysitism Mutation Nestorianism Nicene Creed One-nature Christology Ontological Christology Organogenesis Patripassianism Phenotype Polygenic inheritance Post lapsarian view/model Prelapsarian view/model Recessive gene Roman Catholic Christology Sabellianism Seventh-day Adventist Christology Sex chromosomes Sex-linked inheritance Speculative Christology Theotokos Turner syndrome Two-natures Christology Unique post-fall Christology Socinianism Soteriology Theotokos Turner syndrome Two-natures Christology Unique post-fall Christology Virginal conception 231.4 Seventh-Day Adventists -- Doctrines Salvation -- Seventh-Day Adventists Fall of man -- History of doctrines Jesus Christ -- History of doctrines Sequerra, Jack Erickson, Millard J. Gulley, Norman R.
554	The human nature of Christ, fallen or unfallen?: a comparative analysis of the Christologies of Pannenberg and Hatdzidakis with reference to the Seventh-day Adventist Church debate Chuumpu, Keith January 2020 (has links) Bibliography: leaves 118-124 / Did Christ, in the incarnation, take a fallen or unfallen human nature? This question, in its various forms, has occupied the Christian Church for as long as it has existed. For the Seventh-day Adventist church, to which tradition I belong, the question centres on whether Christ as a human being had sinful tendencies or not. This question has divided the church into two main camps, with one camp saying he did, and the other saying he did not. And the debate goes on. It is from the Seventh-day Adventist church tradition that I picked up on this debate, following it up to mainstream Christianity and motivating this research. My research seeks to identify the causes of the debate. Its premise is that unless the specific causes of the debate are clearly identified and appropriately addressed, it is difficult, if not impossible, to conclude it. For a close analysis, two scholars, each representing one side, are picked and examined: Pannenberg, representing the fallen nature position, and Hatzidakis, representing the unfallen nature position. Their respective arguments are gleaned, compared and analysed; and their differences, causes and possible solutions are pointed out. The findings are then applied to the Seventh-day Adventist church debate and to Christianity at large. / Philosophy, Practical and Systematic Theology / M. Th. (Systematic Theology) Anthropology Assumptions Christology Fallen Human nature Postlapsarian Prelapsarian Salvation Sin Sinlessness Sinful tendencies Soteriology Truly human Truth Truth validation standard Unfallen Without sin 286.3 Seventh-Day Adventists -- Doctrines Jesus Christ -- Natures Salvation -- Christianity
555	Blackness as the way to and state of salvation: a search for true salvation in South Africa today Senokoane, B. B. 09 1900 (has links) The dissertation is titled: “Blackness as the way to and state of salvation: A search for true salvation in South Africa today”. The research was prompted by the question of salvation and what it means for blacks. The provocation arose out of the problem and/or interpretation of classical theology on the subject of soteriology. The biblical text of the Song of Songs 1:5: “I am black and beautiful, O daughters of Jerusalem, like the tents Qedar, like the curtains of Solomon”, is used as key to the argument. Origen (an early Christian theologian, who was born and spent the first half of his career in Alexandria) interpretation of the preceding biblical text is identified as problematic for blackness and African salvation. The problem identified with his interpretation of the said text and its theology and/or soteriology is that, first; he identifies and affirms the “ugliness’ of the black external and physical colour and/or conditions. Secondly, his theology and/or soteriology is identified as dualistic, separating the physical and the soul, which the researcher challenges and is against it as does not reflect the understanding of soteriology and/or theology by Africans. The researcher attacks and argues against the ugliness of blackness and dualism as a white and Eurocentric logic and problem. The researcher in his argument exposes whiteness and eurocentrism as problematic. The problem associated with whiteness is its claim that it is beautiful and positions itself as the way of and to salvation. Moreover, whiteness is problematised as a racial identity, position of power, structural evil and sin, exploitative, oppressive, and as related to capitalism. In response, the researcher, a black theologian argues against the theology of Origen and labelling it as European and white. The researcher exposes blackness as beautiful, powerful, and as a way of life. For the researcher, salvation must be understood as holistic and as here and now, situated in the black conditions. The researcher argues against dualism and individualism in favour of a holistic and a communal African approach that is not exclusive and self-centered. This approach is inclusive of the belief in God, the self, others human beings and the natural environment. He is propagating a black theology that is in favour of blackness as life, beautiful, powerful, liberating, and socialistic. / D. Th. (Systematic Theology) Blackness Whiteness Soteriology Salvation Christology Creation Reconciliation Renewal and Consummation 234.09 Blacks -- Race identity -- South Africa Whites -- Race identity -- South Africa Origen -- Criticism and interpretation Blacks -- South Africa -- Religion South Africa -- Religion
556	Welt lieben : Perspektiven einer schöpfungstheologischen Weltanschauung für ökumenische Spiritualität / Loving the world : perspectives of a creation-theological worldview for ecumenical spirituality Rehm, Christian Gregor 11 1900 (has links) German text / Gelebte Ökumene wird, als Zeichen christlicher Glaubwürdigkeit, in unserer postmodernen und postsäkularisierten Gesellschaft gefordert. Die dogmenorientierten Bemühungen zur Ökumene scheinen in die Krise geraten zu sein. Es bedarf es der Suche nach Grundlagen für ökumenische Spiritualität, für die sich der Schöpfungsglaube, als von den großen Konfessionen geteiltes Glaubensgut, anbietet. Um Schöpfungstheologie und -spiritualität als zusammengehörige Elemente wahrnehmen zu können, wird in dieser Dissertation das Weltanschauungsmodell Wrights verwendet, welches durch Waaijmans Aspekt der Umformung ergänzt wird. Konfessionell geprägte Schöpfungstheologien werden in den Kategorien Story und Antworten auf weltanschauliche Schlüsselfragen analysiert. Dies bildet die Basis für eine Synthese, im Sinne der Hermeneutik des differenzierten Konsenses, zu einer ökumenischen Schöpfungstheologie. Konfessionelle Schöpfungsspiritualitäten werden in den Kategorien Symbol und Praxis dargestellt und in einem emergent-synthetischen Entwurf, auf der Basis der ökumenischen Schöpfungstheologie, zu Perspektiven für ökumenische Schöpfungsspiritualität weiterverarbeitet. Die so aufgezeigte schöpfungstheologisch-ökumenische Weltanschauung, bietet eine mögliche Grundlage für ökumenische Spiritualität. / Living ecumenism is vital today in our postmodern and postsecularised society, in order for us to have credibility as Christian Church. Dogma-oriented attempts to establish ecumenical accord appear to be in a crisis. It is now necessary to search for a foundation of an ecumenical spirituality, and it seems that belief in creation is particularly suitable since it is shared by the established churches. In order to understand creation theology and spirituality as interdependent elements, this dissertation will apply Wright's worldview model, complemented by the aspect of transformation as identified by Waaijman. Denominational creation theologies will be analysed in the categories Story and Answers to Key Worldview Questions. This will provide the basis for a synthesis, in the sense of the hermeneutics of the differentiated consensus, for an ecumenical creation theology. Denominational creation spiritualities will be presented in the categories Symbol and Practice and developed in a step further, through an emergent synthesis related approach and on the basis of an ecumenical creation theology, to present perspectives for an ecumenical creation spirituality. The thus described worldview based on creation and ecumenical theology offers a potential foundation for an ecumenical spirituality. / Christian Spirituality, Church History and Missiology / M. Th. (Christian Spirituality) Ökumene Spiritualität Schöpfungstheologie Weltanschauung Umformung Story Symbol Praxis differenzierter Konsens Synthese Emergenz Ecumenical world Spirituality Creation theology Worldview Transformation Story Answers to key worldview questions Symbol Praxis Differentiated consensus Synthesis Emergence 231.765 Christian union Spirituality Creation and Christian union Creation -- History of doctrines Creation -- Comparative studies
557	Philanthropic zakat for empowering Indonesia's poor : a qualitative study of recipient experiences at Rumah Zakat Lessy, Zulkipli 25 February 2014 (has links) Indiana University-Purdue University Indianapolis (IUPUI) / Existing zakat research reports little information about the living conditions of Indonesian zakat recipients. This study examined the perceptions of zakat recipients at Rumah Zakat, a charitable institution, in Yogyakarta. Semi-structured interviews solicited seven economic empowerment and seven socio-health program respondents’ narratives. This data collection method incorporating multiple approaches to data analysis, including phenomenology, revealed that economic empowerment respondents with more education and spousal support could better subsist after utilizing Rumah Zakat’s interest-free loans. And, compared to individual efforts or group support, spousal support helped significantly with business growth. These respondents typically earned incomes above the national standard of poverty. As their businesses grew, four respondents planned to employ the jobless. In the socio-health program, respondents had minimal education and incomes that fell below the national standard of poverty. A Rumah Zakat clinic gave these respondents four to five years of free health care services; it also facilitated collaborative learning. Although the services lowered their expenses, three respondents requested food distribution in addition to health care. Respondents benefiting from both programs reported a significant positive impact on their home economies, health, and social lives. Thus, an integrative program offering assistance with micro-credits, health care, food security, and education would better serve the poor. Zakat -- Indonesia -- Case studies Zakat -- Indonesia -- History Islam -- Charities Rumah Zakat (Organization) Phenomenology -- Research -- Evaluation Islam -- Doctrines -- History Poor -- Services for -- Indonesia Social service -- Indonesia Poor -- Education -- Indonesia Public health -- Indonesia Food security -- Indonesia Cost and standard of living -- Indonesia Power (Social sciences)
558	Thou Shalt Not: Experiences of Contraceptive Use and Religious Identity Negotiation Among Married Catholic Women McCaslin, Brianna Jean January 2015 (has links) Indiana University-Purdue University Indianapolis (IUPUI) / The Catholic Church is widely known for its opposition to birth control. Yet statistics show that the vast majority of American Catholics use birth control. While multiple studies have been conducted on a larger quantitative scale about the use or attitudes of American Catholics toward birth control, there have not been qualitative studies to understand the experiences of Catholics who use contraception. This study is particularly timely given the recent Catholic opposition to the Affordable Care Act’s mandate of employee healthcare provided birth control as well as, the extraordinary synod of bishops to discuss pastoral challenges to family life in October 2015. Fourteen married Catholic women were interviewed about their religious identities and experiences using contraception. Analysis demonstrated how these women constructed a religious identity by maximizing certain aspects, such as prayer and service, while minimizing other aspects, such as individual autonomy and denominational distinctions, of their religious identity. However in order to cope with the tension between their salient religious identity and their contraceptive decision making women utilizing multiple mechanisms. Specifically, they made boundaries around which types of contraception were acceptable and limits to church or individual authority; they justified their decisions based on medical necessity or betrayal they felt from the church; they legitimated their decisions by discussing God’s control and their husband’s perceptions of NFP; and they normalized their decisions through their desire to care for their children and be sexually intimate with their husbands. This research illuminates unique challenges that religious women face in their sexual decision making and sexual health practices that can help sex educators and health care providers care for women. Additionally, the Catholic Church and American Catholics make up huge forces in education, health care, charity, politics, and employment. However, not all Catholics follow the rules of the church. Those members who remain an active part of the Catholic Church, such as the practicing Catholics in this study can influence the way the church changes. By better understanding the experience of these dissenters, social researchers may be able to better understand the future of the Catholic Church. Religious Identity Contraceptive Practices Catholic Church Catholic Church -- Doctrines Birth control -- Decision making Identification (Religion)
559	Gender division in American Baptist families : second and third shifts McCloud, Janice Sue 16 December 2013 (has links) Indiana University-Purdue University Indianapolis (IUPUI) / The division of labor in households is an important topic in marital relationships. Families are not static; they are in a constant state of change. Employment, individual family members’ schedules, and religious beliefs can impact how couples divide household tasks. This particular study draws on in-depth interviews of four married couples from American Baptist churches to explore how couples within this type of church divide household tasks. The interviews focused on the management of second- and third-shift household tasks, as well as childcare. The purpose of obtaining this information was to see if the way American Baptist couples handle second-, third-shift duties, and childcare is more consistent with general population couples or more consistent with Evangelical/Conservative couples. Husbands and wives were interviewed separately to obtain individual thoughts and opinions. The interviews revealed that when it comes to second-shift tasks and child care, American Baptist couples are more in line with general population couples. As far as third-shift duties, Evangelical, general population, and American Baptist couples are all currently handling in very similar ways with the female performing the majority of third-shift tasks. Households -- Research -- United States Child care -- Research -- United States
560	Le rôle des familles dans l'expansion du christianisme au cours des deux premiers siècles : une étude socio-historique Chamberland, Luc 03 March 2021 (has links) À l’aide de l’approche socio-historique, cette recherche identifie la contribution des familles chrétiennes à l’expansion du christianisme au cours des deux premiers siècles. Après une première partie consacrée à l’explication du contexte social de l’époque à partir des vecteurs de la famille et des relations de patronage, ce mémoire décrit trois rôles importants joués par les familles chrétiennes : leur conversion en bloc, l’hospitalité offerte aux fidèles de passage, et la tenue d’assemblées communautaires chez elles. Ces trois rôles s’inscrivent dans une stratégie missionnaire faisant appel au patronage individuel et collectif : convertir des familles bien nanties pouvant assurer l’hébergement des chrétiens itinérants et le parrainage d’une cellule chrétienne domestique, appelée maison-église. Les fouilles archéologiques et les sources littéraires disponibles révèlent que cette structure communautaire familiale a prédominé jusqu’à la fin du IIe siècle. Enfin, une analyse attentive des sources néotestamentaires et extra-bibliques démontre que l’autorité sociale des patrons de ces maisons-églises était en tension avec l’autorité spirituelle des ministres chrétiens. BR20.5 UL 2000 C443

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