The most systematic work Martin Luther ever created was his De servo arbitrio / The Bondage of the Will (1525), his powerful polemic against the leading Humanist of his day, Erasmus, who had criticized Luther in his De libero arbitrio diatribe sive collatio / The Freedom of the Will (1524). Luther's The Bondage of the Will is regarded as a work representing the organic unity of his entire theological thought; it can be seen as his theology in a condensed form. In spite of the immense significance of Luther's magnum opus, its theological structure and content have so far not yet been satisfactorily revealed. Much research has been conducted on certain detailed aspects of this work of Luther's, such as the problems of the free will, determinism, and predestination. The basic weakness of those analyses is that the details of The Bondage of the Will can be correctly understood only on the basis of a comprehension of the basic systematic theological idea of his work. The very kernel of Luther's own thought and the deepest intentions of his theology in this work are best comprehended by analyzing the inner structure and cohesion of his own thinking and by seeing how his argumentation developed in his dispute with Erasmus. The task of this study is to expose the fundamental systematic theological idea and structure in Luther's The Bondage of the Will. The method employed in the present study is a comprehensive systematic analysis of Luther's thought in his work. Attention will be paid to the conceptualization of issues by Luther, to his main propositions and the arguments he uses to support his claims, and to the structural principles and the core body of his thinking system. The debate between Luther and Erasmus contained genuine paradigmatic differences in their understanding of the Christian faith, but also some misunderstandings, even intentional misinterpretations. The present study aims at clarifying these conceptual confusions and at exploring the possibility of some degree of reconciliation between the conflicting views. My hypothesis is that Luther's own specific and comprehensive understanding of the Trinitarian theology of grace, with special emphasis on Pneumatology, alongside the more obvious Christology, strongly linked with the theology of creation, is the fundamental thought structure of his magnum opus. This enables him to get rid of the common Late Medieval teaching of the free choice of the human being, represented by Erasmus. Above all, Luther is a theologian of grace, sola gratia. The Bondage of the Will, the most Pneumatological treatise he ever wrote, offers a radical and comprehensive Trinitarian theology of grace. Luther understands the human being as an "ecstatic" creature who receives his/her existence and the quality of his/her existence from extra se. Luther argues for this paradigm in terms of the theology of creation, Christology, Pneumatology, and soteriology. As such, the human being was created a creature which is destined for union with his/her Creator in the Holy Spirit who is the actual presence of the Creator in his creature, God sharing his life with the human being. After losing this original state of union, the human being became a battlefield of the opposing transcendental powers, Satan and sin on the one side, and God and his grace, on the other side. The human is free in "things below oneself," in matters that belong to daily human life, but he/she is not free in "things above oneself," in matters that transcend the human being. Luther sees sin as human infirmity, inability to get rid of unbelief and pride which destroyed the human's union with God. The human being cannot change his/her evil orientation but must continue such as he/she is: this is Luther's concept of "the necessity of immutability"; he applies this philosophical concept to soteriological usage. The human being is in a desperate situation in regard to his/her capacities of contributing to his/her own salvation; here Luther follows his logic of theologia crucis. Both in terms of creation and salvation, the human being is meant to be in a communion of life with the Triune God. Luther develops a strong soteriology, understood in terms of an intimate union between the Triune God and the human being. This union is not primarily a cognitive-rational and morally responsible relation, as Erasmus was inclined to think, but a union of being with Christ in the Holy Spirit, koinonia/unio cum Christo in Spiritu sancto. The quality of a human being's life in this world and his/her eternal beatitude depends on whether his/her person is or is not in union with the Holy Trinity. In his Trinitarian theology of grace, Pneumatology, arguably neglected in Medieval times, is powerfully revived. Luther's conception of divine grace, with some peculiarities of his own, recalls Augustine's doctrine of grace, differing from the soteriological views of Scholasticism and Nominalism. The present study culminates in a systematic presentation of the three dimensions of Luther's Trinitarian doctrine of grace: First, contrition, conversion, and faith are effected by God's Spirit, sola fide is a thoroughly Pneumatological concept - a fact not sufficiently emphasized in research. Second, Luther sees the union with Christ simultaneously as a Christological and as a Pneumatological reality - a view not underscored in research. Third, sanctification means growth in love by way of being increasingly controlled by the Holy Spirit, who is the essence of divine love. This three-dimensional conception of grace can be supported by other works of Luther's mature theology. There are strong points of contact with Johannine, Pauline, Augustinian, and Greek Patristic theology here; a more detailed analysis of these connections, however, is not in the scope of the study at hand. The results of the study intensify the ecumenical potential of Luther's doctrine of grace. Moreover, these results contribute an amendment to the Finnish school of Luther interpretation where the Pneumatological dimension is underemphasized in the first and the second dimensions of Luther's doctrine of grace. Finally, the possibility of some degree of reconciliation between the views of Erasmus and Luther will be considered.

<p>In the genre of the-mirror-for-princes Erasmus Desiderius, <em>Institutio Principi Christiani</em> and Niccoló Machiavelli’s <em>Il Principe</em> are traditionally considered as a dichotomy. This thesis aims at comparing Erasmus against the norm of Machiavelli with emphasis on genre and rhetoric. A "reversed" comparative reading like this study shows that much of what is considered typical of the genre in Erasmus classic is in fact a result of the use of ethos and decorum. The study concentrates on the uses of normative language on the subjects of education, virtue, war, love, and hate to answer how the two texts differentiate in view of the legitimacy of rulers and how these differing views can be explained. This unorthodox reading of Erasmus mirror-for-princes reveals a less naïve and more pragmatic ideal prince. Though clearly separate from Machiavelli’s prince, formed by the roman discourse, the Erasmian ruler is hard to define as its antithesis. The differences in outlook constitute two different rhetorical stances in the face of the new political situation of the time and therefore share much common ground.</p>

In the genre of the-mirror-for-princes Erasmus Desiderius, Institutio Principi Christiani and Niccoló Machiavelli’s Il Principe are traditionally considered as a dichotomy. This thesis aims at comparing Erasmus against the norm of Machiavelli with emphasis on genre and rhetoric. A "reversed" comparative reading like this study shows that much of what is considered typical of the genre in Erasmus classic is in fact a result of the use of ethos and decorum. The study concentrates on the uses of normative language on the subjects of education, virtue, war, love, and hate to answer how the two texts differentiate in view of the legitimacy of rulers and how these differing views can be explained. This unorthodox reading of Erasmus mirror-for-princes reveals a less naïve and more pragmatic ideal prince. Though clearly separate from Machiavelli’s prince, formed by the roman discourse, the Erasmian ruler is hard to define as its antithesis. The differences in outlook constitute two different rhetorical stances in the face of the new political situation of the time and therefore share much common ground.

The aim writing this thesis was to get an understanding about how Erasmus exchange students find their way in their new environment. Furthermore, to see what kind of resources are available for them and which they eventually use if they have a problem or just to make themselves feel more comfortable. The students' ages are between 20 and 23. The thesis analyzes the strategies the exchange students are using. In detail, where they meet people and what is supporting them. It also analyzes resources the students are relying on and the satisfaction with the students' life at Växjö University. The data were collected with eleven interviews. With the interviews was also handed out a questionnaire to the interviewed student. The result shows that the living situation is a coefficient when it comes to socializing, in this case living in a corridor. Also, going out to the students' pub and attending Växjö International Students (VIS) activities. Erasmus exchange students tend to rely on resources in the home country which are the family or friends or they are likely to rely on other students from the same country or foreign students as well. The overall satisfaction of the students' life is on the upper third of the certailnly measurement.

Les migrations étudiantes en Europe ne sont pas nouvelles. Toutefois, le Programme Erasmus a institué un type de mobilité qui n'est pas sans conséquences pour des systèmes d'enseignement supérieur européens et des pays qui recourent à des pratiques sélectives, productives et intégratives particulières. Au-delà de la satisfaction largement affichée par les participants, dans les trois pays où sont nées les Universités (Italie, France et Angleterre), l'analyse des trajectoires des jeunes étudiants Erasmus, permet de poser la question de la stratification des systèmes éducatifs et de leur démocratisation. Dans la première partie de cette thèse nous montrons que le programme Erasmus n'a pas atteint l'objectif officiel de réciprocité des échanges. Ainsi les institutions d'enseignement supérieur Européennes se structurent dans l'ordre des inégalités de prestige entre établissements et plus largement entre aires culturelles. Cet ordre affecte aussi pour une part la morphologie sociale d'une population étudiante, dont le parcours scolaire est rapide et le passé migratoire riche. Dans une université massifiée, la mobilité institutionnalisée semble être un moyen de se distinguer. Dans une seconde partie, nous analysons les expériences Erasmus plurielles. Même si le partage d'un même statut homogénéise dans une certaine mesure les pratiques, les Erasmus forment un ensemble fractionné d'étudiants ‘étrangers privilégiés' inscrits dans des circuits institutionnels différenciés. Dans une troisième partie, nous montrons que l'international n'abolit pas le national, comme l'accroissement des mobilités n'abolit pas les inégalités économiques et sociales en Europe. Du sud au nord, les déplacements ne sont pas investis des mêmes enjeux. Le séjour Erasmus et plus largement l'éducation, sont aussi des vecteurs de relations de pouvoir externes aux institutions d'enseignement supérieur.

<p>The aim writing this thesis was to get an understanding about how Erasmus exchange students find their way in their new environment. Furthermore, to see what kind of resources are available for them and which they eventually use if they have a problem or just to make themselves feel more comfortable. The students' ages are between 20 and 23.</p><p>The thesis analyzes the strategies the exchange students are using. In detail, where they meet people and what is supporting them. It also analyzes resources the students are relying on and the satisfaction with the students' life at Växjö University.</p><p>The data were collected with eleven interviews. With the interviews was also handed out a questionnaire to the interviewed student.</p><p>The result shows that the living situation is a coefficient when it comes to socializing, in this case living in a corridor. Also, going out to the students' pub and attending Växjö International Students (VIS) activities. Erasmus exchange students tend to rely on resources in the home country which are the family or friends or they are likely to rely on other students from the same country or foreign students as well. The overall satisfaction of the students' life is on the upper third of the certailnly measurement.</p>

Diss.--Katholisch-theologische Fakultät--Münster--Westfälische Wilhelms-Universität, 1999. / Bibliogr. p. 512-538.

Σημαντικό ρόλο, σε οποιαδήποτε δράση ή διαδικασία, παίζει η αξιολόγηση των αποτελεσμάτων. Η αξιολόγηση, εκτός από την επίτευξη κάποιου στόχου, μπορεί να έχει την έννοια της σύγκρισης με άλλες μονάδες ή την προσπάθεια εκτίμησης της διαχρονικής προόδου. Έχουν αναπτυχθεί διάφορες μέθοδοι αξιολόγησης, ενώ το πεδίο εφαρμογής είναι ιδιαίτερα ευρύ. Στην παρούσα εργασία έγινε εστίαση στον τομέα της εκπαίδευσης, με τη βοήθεια της Περιβάλλουσας Ανάλυσης Δεδομένων (Data Envelopment Analysis, DEA) που αποτελεί μια μέθοδο αποτίμησης της αποδοτικότητας ενός συνόλου συγκρίσιμων και ομοιογενών ομάδων. Χαρακτηριστικό της συγκεκριμένης μεθοδολογίας αποτελεί ο διαχωρισμός των Μονάδων Λήψης Αποφάσεων σε αποδοτικές και μη αποδοτικές. Με βάση αυτή τη παράμετρο, έγινε προσπάθεια διερεύνησης της αποτελεσματικότητας 37 Ελληνικών Εκπαιδευτικών Ιδρυμάτων που συμμετείχαν στο πρόγραμμα κοινοτικής δράσης ERASMUS κατά τα ακαδημαϊκά έτη 2007-08 έως 2010-11 Σύμφωνα με τα αποτελέσματα της εργασίας όλες τις ακαδημαϊκές χρονιές υπήρξαν αποδοτικά Εκπαιδευτικά Ιδρύματα με τα περισσότερα να συγκεντρώνονται το ακαδημαϊκό έτος 2008-09. Είναι άξιο παρατήρησης ότι ο αριθμός των αποδοτικών Εκπαιδευτικών Ιδρυμάτων σε σχέση με το σύνολο των εξεταζόμενων είναι μικρός. Παράλληλα, διαπιστώνεται ότι η παρουσία των αποδοτικών Τεχνολογικών Ιδρυμάτων είναι ιδιαίτερα ασθενής έως και μηδαμινή. Τέλος, υπάρχει μια συνολική πτωτική τάση των αποδοτικών Εκπαιδευτικών Ιδρυμάτων κατά τη διάρκεια των υπό εξέταση ακαδημαϊκών ετών. / The evaluation of the results plays a significant role in every action or procedure. Apart from achieving a goal, the evaluation of the results can have some other comprehensions such as the comparison with other decision making units or the attempt to estimate the longitudinal progress. Several methods of evaluation of results have developed throughout the years with the implementation of them being really vast. This master thesis focuses on the field of Education, using the Data Envelopment Analysis, which is a method of evaluating the efficiency in a set of comparable and homogeneous groups. Basic feature of this specific method is to distinguish the efficient decision making units and the inefficient ones. Based on this parameter, it is attempted to investigate the efficiency of 37 Greek Educational Institutes that took part in the ERASMUS Program, from the academic year 2007-08 to 2010-11. According to the results of this thesis, efficient Educational Institutes are found throughout the questioned academic years that above mentioned, with the majority of them being met in the academic year 2008-09. It is worth mentioning that the number of the efficient Educational Institutes in comparison with the total amount that was investigated is small, while the presence of the efficient Technological ones compared to the Universities is limited if not absent. Finally, there is an overall downward trend in the number of the efficient Educational Institutes during the questioned academic years.

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William Warham, Lord Chancellor of England (1504--1515) and Archbishop of Canterbury (1503--1532), was Desiderius Erasmus's most generous and consistent patron; in Erasmus's words a "sacred anchor" for him. The relationship between the two men connected with and contributed to a complex process of historical change. First of all, Warham and Erasmus were both associated with the paradigm shift which we now call the Northern Renaissance. Warham's academic background and his travels on the continent motivated him to support the study of Greek, new research in theology and the revival of classical learning. His money and political support acted as a force enabling Erasmus to get his New Testament work completed and published. Erasmus's New Testament research in turn facilitated the biblical scholarship of the Reformation and definitely motivated William Tyndale, among others. The reform which the collaboration of Warham and Erasmus helped to unleash was hence more radical than either had ever anticipated. Once religious reform started, neither man could control its pace although each made an effort to do so. The aim of this thesis is to show the significance of their relationship to the two individuals themselves, and also, more importantly, to analyze the dynamics of their collaboration and to demonstrate how and why it acted as a catalyst for religious change in England. Books have been written about More and Erasmus and Colet and Erasmus; the absence of a book about Warham and Erasmus has meant that the nature and significance of their relationship have not, as yet, been fully understood.