Includes bibliographies. / God's wrath results in divine acts of vengeance in favour of the powerless and the oppressed. This manifestation of anger is devoid of hatred and malice, for in the first epistle of John, love is equated with God in such a way that it is the personification of the divine Being (1 John 4:7-12). God's grace, forming the nexus between compassion and wrath, renders any suggestion of a contradiction in the divine nature untenable. Human vengeance is, however, an ambiguous concept. It emanates from human anger, which often includes hatred and malice. Nevertheless, this cannot simply be dismissed as a destructive force, as it can be a valid form of resistance. The crucial theological-ethical question arises: Can the wrath of God's children (human vengeance) legitimately reflect divine anger? The first part of the thesis deals with the historical content of God's wrathful children, focusing on the history of struggle in South Africa. The age-old history of injustices perpetrated against black people has generated a deep-seated anger, a dangerous socio-political rage that cannot be ignored. The central question is: How should black people handle their anger theologically? Given the multi-religious and -cultural South African context this issue needs addressing at an ecumenical level, while taking interfaith perspective into account. The Zealots of first-century Palestine, the late-medieval reformer Thomas Muntzer, and the African-American activist Malcolm X, wrestled with the interplay between faith and vengeance. Case studies of these revolutionaries are dealt with in the second part of the thesis, and assistance is sought from their experiences in clarifying our own theological formulation. The final part of the thesis argues that post-apartheid South Africa requires a comprehensive, inter-faith 'ethic of vengeance' to curb destructive black political rage.

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The effects of human relations training on 222 students in organizational behavior labs were measured in this study. Eighty students were randomly assigned to one of four sections taught by the same instructor--two traditional sections and two stewardship sections-in a Solomon Four-Group Experimental Design. The two stewardship sections used individualized goal selection and accountability procedures with discussions and readings incorporating religious principles. Four data-gathering instruments were used to measure the social, emotional, and moral development of the students . A one-way analysis of variance on pre- and posttest questionnaires from all 222 students showed no significant differences among any of the groups. Posttreatment observation ratings, class ratings, and student interviews from the 80 students in the traditional and stewardship sections showed some significant, but slight gains for the stewardship sections. The results of the comparison between traditional and stewardship methods were probably not generally significant because stewardship principles were not rigorously applied. Another study using tighter methodology to integrate instructional procedures with religious and human relations principles was recommended.

Bibliography: leaves 92-102. / The premise throughout this thesis is that religious education at state schools has hopelessly failed. Teachers are generally apathetic and pupils disinterested and bored by a repetitive content which, for the most part, is a duplication of what happens in Sunday school. Christian National education, the dominant ethos and philosophy underlying educational methodology, denies the plurality of the South African society and the plurality within Christianity itself. Calvinism is blithely promoted as normative Christianity while the existence of religions such as African Traditional Religion is denied. The challenge of pluralism in religion education is underlined, in this work, by a feminist analysis which derives from a personal experience. Any black woman of faith experiences a triple oppression it is held. To this end, the effects of racism, sexism and patriarchy is addressed with the view to contribute towards the transformation of the state of both education and religion in the South African context. The argument throughout is that a religion education in schools, which is going to reflect the diversity of our society, has to include in its definition of pluralism, the category of gender. An overview of the state of religion in education serves as an introduction while plurality and the role of the state is defined in chapter one. The point that gender, as a category of plurality, must be consciously included in its definition, if it aims to restore the full humanity of those who have been dispossessed, is promoted. Chapter two focuses on the position of women within religion which has hitherto been a negative one and chapter three shortly attempts to clarify the inherent definitional problem of Religion Education and argues for a recognition and position of African Traditional Religion in the school syllabus. Chapter four focuses on the very important question of language since it is language that constructs our heritage. The symbolic appeals language evokes is further considered and critiqued. The point that masculine language and imagery has to be revised in any pursuit of a just and acceptable religion education is further argued and the implications thereof, set out. Religious texts are appropriated from a feminist perspective in chapter five and traditional theology challenged. Examples as to how to read into the text and to read behind the text, in order to rediscover women's lost history, are given. Texts which are common to the Abrahamic religions are chosen for its accessibility and immediate relevance.

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<p> Theology is often assumed to be outmoded as a mode of thought, unworthy of the respect due an academic discipline, especially in matters of public import. Recent penetrating interdisciplinary work by theologians in the orbit of Radical Orthodoxy, however, calls into question such a pat assessment of the value of theology to shape academic and public discourse. Sifting through the centuries for insight, these scholars wrestle to faithfully apply the history of ideas at crucial intersections&mdash;of the past, the present and the future; of the transcendent and the mundane; of faith and reason; of belief and doubt. No longer satisfied to be sequestered by the strictures of secularism, a theology that is both informed by and committed to furthering liturgical and doctrinal development in all its historical complexity now deigns&mdash;in the hope of shedding fresh light on recalcitrant debates to intervene in realms ranging from academia to public policy.</p>

<p> This project in ministry concentrates on the new evangelization for pastoral workers in an increasingly secular environment. The new evangelization calls upon pastoral ministers to respond to signs of the times. The Church by its very nature is missionary, and the new evangelization brings to the forefront in the hearts and minds of ministers awareness of the on-going missionary activity of the Church. The spirit of the new evangelization calls for more creativity and renewed verve in promoting the Gospel to those who do not know Christ and to those who have separated themselves from the Church, and to exercise greater pastoral care to those who belong to the local worshipping community. This project concentrates on ministering proactively to couples desiring to have their child baptized in their local parish and for the parish staff to build a relationship with young families. My pastoral experience has shown that the vast majority of parents seeking the sacrament of Baptism have not been associated with a parish for a number of years. </p><p> I examine the foundational causes of the growing decline in organized religion in the United States. The extensive research of Dr. Linda A. Mecadante helps to explore the increasingly popular &ldquo;I am spiritual but not religious&rdquo; ethos. This project also provides detailed analysis of the growth of secularism in the West, in particular, the intellectual and spiritual contribution of Pope Benedict XVI.</p>

<p> The context for this qualitative study is the church leadership in New England that is interested in revival. The hypothesis is the following: New England church leaders believe that revival is nurtured through practicing love, demonstrated by being secure in God's love, having mutual servant love, and valuing each other's giftings and calling. The hypothesis was tested by means of grounded theory. Data was triangulated from surveys, interviews, and focus groups of eighty-seven leaders who have ministered in New England. The hypothesis was proven, showing a remarkable consensus that love nurtures and sustains revival.</p>