Universiẗat, Diss., 2006--Marburg.

Thesis (M.A.)--Catholic Theological Union at Chicago, 2002. / Includes bibliographical references (leaves 102-104).

Habilitationsschrift--Göttingen. / Bibliographical footnotes.

Diss.--Zürich, 1960. / Includes indexes. Bibliography: p. [389]-401.

Habilitationsschrift--Hamburg. / Includes bibliography.

Thesis (M.A.)--Catholic Theological Union at Chicago, 2002. / Includes bibliographical references (leaves 102-104).

This study analyzes five speeches delivered by Martin Luther King, Jr. to determine the ways in which King used the elements of prophetic rhetoric. It examines the major Old Testament prophets, Amos and Ezekiel specifically, for parallels in the following areas: (1) the life, personality, and spiritual calling of the prophet, (2) the language, prophecies, and central themes of the prophet's message, and (3) the historical period in which the prophet lived and the events that created a need for the rhetoric of prophecy.

with David Tracy, The University of Chicago / McGuinn Hall 121

Early in his career, Martin Luther twice published (1516 and 1518) prefaces for the anonymous German work, Eyn deutsch Theologia. In these prefaces, as well as in a number of letters, he repeatedly praised the work. His positive appraisal stemmed from his belief that the work replicated not only the foundational teachings of St. Paul, but was consonant with the Pauline interpretations of St. Augustine and Johannes Tauler. Young Luther found in these authors a consistent metaphor for Christian existence: dying and rising with Christ. This narrative enabled Christians to experience death and resurrection as a future hope, as well as a present existential reality within their lives. Young Luther believed that the varied narratives inherent in late medieval spirituality had placed Christ at the periphery of Christian spirituality rather than at its core. Consequently, he repeatedly sought to correct this misplacement and return Christ to the center of Christian life and piety. This dissertation examines this Pauline metaphor, the contemplative spirituality the young Luther built upon it, and the sixteenth-century reception of this spirituality. Chapter one introduces the project and offers a short survey of the literature on Luther's spirituality. Chapter two reviews contemplation in Scripture, then considers St. Paul's presentation of his metaphor. It also discusses how the contemplative writings of St. Augustine, Tauler, and the Frankfurter (the anonymous author of Eyn deutsch Theologia), made use of this Pauline metaphor. Chapters three and four consider Luther's creative employment of the Pauline narrative in five of his devotional works from 1519: Ein Sermon von der Betrachtung des heiligen Leidens Christi, Ein Sermon von der Bereitung zum Sterben, Ein Sermon von dem heiligen hochwürdigen Sakrament der Taufe, Ein Sermon vom Sakrament des Leichnams Christi und von den Brüderschaften, and Tessaradecas Consolatoria pro laborantibus et oneratis. In each case, Luther built upon existing devotional genres, yet altered their contents and/or form by importing the Pauline metaphor. Chapter five inquires into the sixteenth-century reception of these five devotional works. Paying particular attention to interpretative clues left in correspondence, commentaries, marginal notes and illustrations by a number of publishers and translators, it demonstrates that these persons not only perceived of these writings as contemplative devotional exercises, but chose to market them explicitly as such. It would seem that Luther's "theology of the cross" expressed itself in a corresponding spirituality of "death and resurrection." Although this spirituality entailed a specific contemplative progression, it was adaptable to the life circumstances of any Christian. This universality contributed to the popularity of Luther's early spiritual writings. Young Luther's narrative imagery along with the publishers' additional illustrations helped to revise spiritual practices and reshape Christian piety throughout the sixteenth century.

This study developed a model of youth work practice based on a philosophy of nonviolence. Youth work in Australia is in the process of creating a clear self-consciousness and idea of its role, and a philosophy of nonviolence provides a strong foundation for further development. The study was based on the first three phases of intervention research (problem analysis and project planning, information gathering and synthesis, and design) within a heuristic paradigm. It involved a literature review, a telephone survey of 60 youth workers, in-depth interviews with 20 young people and 15 youth workers, and focus groups with 16 youth workers. Literature on youth work in Australia and Britain, and youth care in Canada and South Africa helped identify key features of youth work. Ten principles of nonviolence were developed based on principled nonviolence literature. The telephone survey provided a broad overview of current practice in New South Wales, and identified issues for further exploration in the interviews. The in-depth interviews with youth workers and young people explored their perceptions of violence and discrimination within their services; ways in which youth workers prevent and respond to disruptive, violent and unsafe behaviour; and ways in which youth work practice can be consistent with a philosophy of nonviolence. Based on the research, a model of nonviolent practice was developed, and then refined following focus groups with youth workers. The model encourages youth workers to be committed to nonviolence in all they do; to develop a reflective work practice; to build professional, caring relationships; to focus on power-with; to be committed to social change; to apply principles of social justice; to ensure there are adequate, appropriate staff and resources; to negotiate clear expectations and boundaries; to create a positive environment; to respond to behaviour nonviolently; and to facilitate informal education. / PhD Doctorate