When the most powerful man in the march to freedom fails to break segregation codes in 1963 Birmingham, Alabama, the last person anyone would expect to make Dr. King’s dream a reality is a 10-year-old girl known as the "Civil Rights Queen."

The purpose of this project is to investigate the often neglected research concerning the Reverend Dr. Martin Luther King, Jr. and his scholar-activism. This project is intended to look for evidence of intellectual leadership within King's writings in an effort to classify King within the Scholar-Activist paradigm in Africana Studies. Further, the aim is to examine Martin Luther King, Jr. from the critical and centered Scholar-Activist paradigm of Africana Studies based on an analysis of his writings to determine whether his works should be included in or excluded from the canon of Africana Studies. Molefi Asante, Maulana Karenga, and Terry Kershaw, three of the most respected scholars in the field of Africana Studies, seemingly ascribe differing levels of status to King's accomplishments and value within African American history (Asante, 1990; Karenga, 2002). Such a debate grounds this project. Does King measure up to the Scholar-Activist paradigm? Whether he does or does not, should the paradigm be expanded and redefined to include King, or is it acceptable as is? King's six book length writings demonstrate a consistency of themes, which include eight major foci: (1) Economic Justice; (2) Racial Equality/Integration; (3) Existentialism; (4) Social Activism/Service; (5) Theology/Activism; (6) Revolution/Leadership; (7) Black Ideology/Liberation/Black Theology; and (8) Anti-Militarism/Anti-Poverty. This author concludes that diversity of methodological approaches within Africana Studies is normal and that King's writings should be considered for inclusion into its canons. King meets all of Terry Kershaw's requirements for inclusion in the scholar-activist paradigm. / Master of Science

This thesis shows that because the Poor People’s Campaign was created by and operated within the formal structure of the Southern Christian Leadership Conference (SCLC) - a nonprofit organization - it was unable to achieve success by almost any measure. SCLC’s organizational structure made it extremely difficult to create a national campaign from the ground up, and its leadership strategy guaranteed that it would be virtually impossible to sustain that kind of national campaign.

Indiana University-Purdue University Indianapolis (IUPUI) / This thesis shows that because the Poor People’s Campaign was created by and operated within the formal structure of the Southern Christian Leadership Conference (SCLC) - a nonprofit organization - it was unable to achieve success by almost any measure. SCLC’s organizational structure made it extremely difficult to create a national campaign from the ground up, and its leadership strategy guaranteed that it would be virtually impossible to sustain that kind of national campaign.

This thesis is a comparative study of the theologies of the law in Martin Luther and John Wesley. Though Luther’s view of the law has been investigated by many Luther scholars, and Wesley’s view by a few Wesley scholars, no one has yet attempted to compare and contrast both theologians’ views of the law as a book-length project. This thesis contributes to scholarship, firstly, by investigating their theologies of the law in relation to subjects of systematic theology, namely, their views of God, Christology, Pneumatology, soteriology, anthropology, and Christian ethics. On the basis of a reliable examination of both theologians’ views of the law, this thesis also analyses the similarities and differences between them. For both theologians, the law was not just one subject among many, but an essential element that penetrated every topic they dealt with. This thesis makes clear the different motives and the characteristics of their theologies of the law in all of the subjects discussed in this thesis. Doing this, this thesis not only deals with long debated questions, such as whether Luther taught justification by imputed righteousness or by theosis, and whether he taught the so-called third use of the law, but also examines subjects which have not been fully explored, such as Wesley’s views of the three offices of Christ with regard to the law, and of the role of the Holy Spirit in revealing and enabling fulfilment of the law. To provide a contextual analysis, their theologies of the law have been considered in their respective historical and religious situations. In Luther's view, his reformation was an attempt to correct a human-centred religion of the Catholic Church characterized by intellectualism and moralism, which he believed was caused by misapplication and distortion of the law as meritorious cause. Employing Philip Watson’s theocentric motif, and Brian Gerrish’s emphasis on justification by faith and two kingdoms as a framework for interpreting Luther’s theology, this thesis demonstrates that Luther represented all aspects of God’s all-sufficiency, His absolute freedom, imputation of Christ’s righteousness, spiritual trials and comfort by the Holy Spirit, justification and sanctification by faith, human beings as earthly creatures, Christians as saints and sinners, two uses of the law in God’s two kingdoms, as countermeasures against a human-centred religion of the Catholic Church. In his own historical context, what Wesley aimed to correct was not only the Catholic Church’s legalism, but also the Protestant Church’s antinomianism which he thought Luther’s negative representation of the law caused owing to his over-reaction against the Catholic doctrine of meritorious salvation. On the foundation of Luther’s teaching of sola gratia, Wesley endeavoured to bring Luther’s negative view of the law back to a balanced theology of the law. Employing Kenneth Collins’ analysis of the two-fold axial theme in Wesley’s theology – holiness (holy love) and grace (free and co-operant) – as a framework for understanding Wesley’s theology of the law, this thesis shows that in all subjects of God’s works, the three offices of Christ, the witness and empowerment of the Holy Spirit, the relationship between faith and love, human beings as the image of God, and sanctification as renewal of person and cosmos, Wesley’s evangelical synergism makes room for the role of the law on the foundation of God’s grace.

The concept which Martin Luther had of the nature of woman did a great deal to intensify the idea of woman's inferiority in the modern world. Framed by an investigation of the traditional and unique aspects of that concept and speculation about its effect on succeeding generations, a delineation of Luther's view will reveal his contribution to the concept of female inferiority and evil. As a formulator of religious and ethical concepts for modern man, Luther insured the continuance of this idea in the modern world. While it has adapted to changes in society's forms, the whole fabric of Luther's view of the female remains. Though some of his ideas remain as remnants reduced to truisms, the impact which they still have on human relationships and societal structure cannot be taken lightly.

No description available.

The seven-and-a-half-hour series of funeral rites that occurred in Atlanta on April 9, 1968 in honor of assassinated civil rights leader Martin Luther King Jr. were broadcast live to 120 million U.S. television viewers and reported extensively in local and national newspapers and magazines. While King's April 4 assassination triggered deadly riots in more than 100 cities, Atlanta remained peaceful before and during the funeral. In this research thesis I explore how the funeral was leveraged by three disparate stakeholder group's King's family, the Southern Christian Leadership Conference, and Atlanta's liberal white leadership- to stage image events. I create a historiography for each group that draws on primary sources and original interviews. Using an intertextual approach I conduct qualitative content analysis of the media coverage generated by each group's actions, identifying seven major messages that emerged.

A study has been undertaken of the biblical prefaces of Mikael Agricola. All the prefaces are based on those of Luther and/or translations of the same in the Swedish Bible of 1541 (GVB). The New Testament prefaces, like GVB, keep closely to the originals. There are however visual differences — in punctuation, capital letter usage and paragraphing. The literal translation makes the material very suitable for a study of Agricola's use of capital letters and punctuation in comparison with the Lutheran Bible and GVB. The material is too limited for any conclusions to be drawn about the principles underlying paragraphing. Agricola, like Luther (from 1539 onwards) and GVB, sometimes uses capital initial letters in the substantive designations of God and Christ the Holy Spirit the Bible and its books the Church and its sections occupations nationalities Adjectives relating to the above groups may also have capital initials. Personal pronouns relating to God or important persons may also be written with capital initials. Unlike the originals, Agricola's texts may also give prominence to other pronouns than the personal, to verbs, adverbs, numerals and intensifies. The punctuation corresponds partly with present usage: complete clauses are usually separated by punctuation marks. One basic difference is that in Agricola, Luther and GVB breathing pauses for reading aloud are indicated with commas or full stops. As Agricola stressed his utterances differently from his models, it follows that his punctuation differs from theirs. Agricola's prefaces to Old Testament writings are also based on Luther's, but only two of them are direct translations. Agricola's exclusions and additions have been studied. The former include many of the brief descriptions of contents in Luther's prefaces. The additions are interesting; sometimes Agricola does not accept Luther's brief biographical summaries about the authors of various biblical books, and uses instead Hieronymus' prefaces in Vulgata. He also refers to the old Jewish work on the human condition, Seder Olam. Agricola's longest preface, to the Psalms, is very much his own. A few pages are devoted to Agricola's summary of commentaries on the Psalms made by two Fathers of the Church — Augustinus Aurelius and Basilius the Great. Here Agricola makes generous use of the popular stylistic device of the time — amplification, an accumulation of more or less synonymous expressions for the same idea. Even in sentences directly translated from Luther and GVB, Agricola often extends the amplifications. Agricola's four rhyming prefaces are not based on any model at all. They were written in the Germanic doggerel metre, and have much in common with late mediaeval rhyming chronicles. Agricola's often drastic way of expressing himself makes delightful reading. / digitalisering@umu

”I have a dream that one day on the red hills of Georgia, the sons of former slaves and the sons of former slave owners will be able to sit down together at the table of brotherhood.” Martin Luther Kings jrs. starka stämma ekade ut ur högtalarsystemet och de 250 000 medborgarrättsaktivisterna som var samlade vid George Washington monumentet i USA:s huvudstad  instämde i ett jublande bifall. Året var 1963 och Martin Luther King jr., hade i nio år varit känd som den amerikanska medborgarrättsrörelsens främste talesman, när han i sitt tal till det amerikanska folket yttrade sin vision för det amerikanska samhällets framtid.      Denna uppsats beskriver det afro-amerikanskafolkets historia, från slaveriets bojor i de Nordamerikanska kolonierna i slutet av 1600-talet, till kampen för fullständiga medborgerliga rättigheter i 1950- och 60-talets USA. Uppsatsens syfte är att undersöka religionens betydelse för det afro-amerikanska folket, samt studera Martin Luther King jrs. inflytande över den amerikanska medborgarrättsrörelsen och dess användande av icke-våldsmetoder som medel för att nå samhällsomvandling.