The aim of this research is to construct a biblical theology of social justice drawn specifically from the book of Amos. This is done on the basis of rhetorical analysis. The use of rhetorical analysis is considered to correspond with the genre of the selected texts analyzed (Am 2:6-8; 5:1-17; and 8:4-6), which are mostly rhetorical and relates to the issue of social justice in nature. The rhetorical criticism used in this research combines both diachronic and synchronic approaches, and consists of several steps such as dividing the rhetorical units, finding rhetorical situations, drawing rhetorical inventions, describing rhetorical dispositions and identifying rhetorical techniques. The analysis shows that the prophet Amos used a wide variety of literary devices to persuade his audience, the people of Israel, such as chiasm, rhetorical entrapment, oracle against the nations (OAN), N + 1 formula, inclusion and progression, woe oracle, dirge or lament, wordplay, hymn, wisdom techniques, imagery, sevenfold structure, cause-effect form of speech and “quoting what the accused have said.” These primary devices are utilized in the context or in the imagery of a courtroom. In this connection, Amos used the epideictic, judicial and deliberative rhetoric in order to bring his audience to the “divine court” for the religious and social sins that they have committed. These rhetorical devices function as a means of exposing a theological intention of the utterances of Amos, which is establishing justice in the land of Israel. The message of social justice is mainly based on the covenantal relationship between YHWH and his people, as seen in traditions of creation and redemption in the Old Testament, particularly in the Torah (the codes of law) and the former prophetic writings. The covenant calls for God’s people to love YHWH and to act socially just toward other fellow human beings. As a concept, this research proposes a triangular relational model. YHWH, as the theological angle must be independent, and his people, either the powerful (the political angle) or the powerless (the social angle), are dependent on him. Meanwhile, the powerful and the powerless are interdependent with each other. Keeping a balanced relationship among the angles means manifesting the ideal state of social justice in the land. This research shows that the covenant was broken by the Israelites when the powerful disobeyed YHWH and did social injustices toward other human beings. The powerful became independent both toward YHWH and the powerless. As a result, YHWH took responsibility and action to keep his covenant, and called his rebellious people back into repentance and obedience. In other words, justice must be maintained in the land of Israel. Such a divine decision was carried out in the context of the day of Lord (DOL), a day of either judgment or salvation. The option of death and life are offered to be chosen by the powerful. However, God’s people deliberately choose death, and, consequently, their end is near. YHWH himself definitely will defeat and exile them by using the mighty army of Assyria. / Thesis (PhD)--University of Pretoria, 2010. / Old Testament Studies / unrestricted

Often considered to be apolitical playwrights, Samuel Beckett and Tom Stoppard each dedicated dramatic works to dissident Czech playwright (and later President) Václav Havel in the late 1970s and early 1980s—during his imprisonment for his role in writing and distributing the dissident document Charter 77. These dramatic works, with a few others, collectively mark simultaneous, parallel shifts in Beckett’s and Stoppard’s careers toward uncharacteristically explicit political engagement. This report examines these works—Beckett’s Catastrophe and What Where, and Stoppard’s Every Good Boy Deserves Favor and Professional Foul—through the lens of Havel’s political philosophy, especially as expressed in his 1978 essay “The power of the powerless.” This report argues that Havel’s model of apolitical resistance to injustice, a model he calls “living in truth,” expresses humanist values that these playwrights had long affirmed in their art. Their shared moral vision, along with sympathy for Havel’s plight under a totalitarian regime that distorted language as a tool of oppression, was the catalyst for their new, direct involvement in political matters. The report establishes the historical context of the Soviet-dominated Communist regime in Czechoslovakia, along with relevant biographical and professional narratives for each figure. It then examines closely this selection of Beckett’s and Stoppard’s dramatic works and their shared thematic concerns, and demonstrates how they artistically embody and communicate Havel’s model of “living in truth.” / text

This thesis examines the concept of active citizenship in conception of Vaclav Havel. It further focuses on the possibilities of the legacy of such distinguished personality of modern history in the area of youth education. The theoretical part of the thesis describes the concepts of active citizenship and totalitarianism, and connects them to the example of communist era in Czechoslovakia. Using qualitative research methods, the empirical section of the thesis analyzes the perception of the concept of active citizenship and how Havel's legacy is perceived by students and the employees of Vaclav Havel Library. The analysis also deals with development of civic approach within the scope of Vaclav Havel Library efforts aiming at citizenship education. Using the method of document analysis, the thesis also deals with Havel's essay The Power of the Powerless, which is by Vaclav Havel Library presented as one of his key works serving as a basis for citizenship education. Key words Citizenship, Active Citizenship, Totalitarianism, Communism, Vaclav Havel, Legacy of Vaclav Havel, Vaclav Havel Library, The Power of the Powerless

This thesis is an historical analytical investigation and theological analysis of the fundamental trends of the ‘Third Wave’ Religious Right Movement and the growth of Zimbabwean Christianity. In an attempt to understand the appealing and growth factors of this religious movement in the Zimbabwean Church scene, the research focuses on the trends and behaviour of the Third Wave Religious Right Movement in Zimbabwe and the critical aspect of how this religious movement communicates the Christian faith to its audience. A critical thrust of the study is the question of whether the disciples of the charismatic movement are motivated by faith or economic factors which may ultimately not be the authentic summons of the gospel of Jesus Christ. The research addresses fears and suspicions of many Christians who are caught up between faith and fear response to the proclamation of the Gospel of Jesus Christ by the New Religious Right Movements, particularly in Zimbabwe. The hypothetical statement of this work is that there seems to be a subtle reconstruction identity in the theology of the “Third Wave” Religious Right Movement as is clearly manifested through the maneuverings of Christians from the ‘traditional churches’ to these ‘newer charismatic churches in trends which reflect the changing religious geography and the face of African Christianity in general and Zimbabwean Christianity in particular. The research explores the nature, impact and significance of the post – modern ‘Third Wave’ Religious Right Movement in Zimbabwean society in particular. The identity and nature of the ‘Third Wave’ Religious Right Movement in its historical perspective discussed by means of identifying and analyzing the characteristics of this movement and its theological perspectives as well as discussing the factors that promote the growth of the movement in the context of Missio Dei (God’s Mission) and the society in general. Critical to this type of Christianity are the images of power and prosperity which are understood as signs of faith. The impact and effects of this type of faith expression in the socio-political landscape is fully explored. The primary methodology in this study is the historical critical method complimented by oral historiography. Both primary and secondary sources are utilized in this research in a holistic framework for analyzing the historical trends as they unfold in the context of religious declarations and transformations that are part of the phenomenon under investigation. The study observes the translation model of evangelization in the unfolding discourse of the ‘Third Wave’ Religious Right Movement. The study ultimately reveals how people’s economic fears and hopes in the midst of life’s challenges draw them toward religious movements which promise to positively promote a glorious life with practical results being realized “here and now”. This study has clearly exposed how religion, specifically charismatic Christianity, is seen as a package of an abundant life in the context of humanity’s needs and challenges. There is a clear obsession, in the charismatic New Religious Right Movement, with wealth and health as pedestals of salvation and a faithful Christian life. Surprisingly, there is very little reference to moral and ethical issues from the charismatic prophets who are the founders of these New Right Movements. The research notes that the interests of these newer right movements are in prosperity and health: “signs of being saved and blessed”. Lack of economic success is blamed on demons which also causes poor health hence the need to denounce the powers of Satan and engage on “the heavenly gear”. Such teachings have conditioned the prospective converts to seek after material benefits and values as critical aspects of the meaning of salvation and the mission of Christ. The study further reveals that the ‘Third Wave Religious Right Movement promotes a subtle way of making disciples instead of the traditional way of faith response to the gospel proclamation. But does this charismatic religious life have any relevance to our human situation today? The seven compelling chapters of this study have tackled this question and many others, pointing the way to an authentic Christian mission that is alive and relevant to the meaning of salvation in the context of orthodox Christianity. This study concludes that the Church is a catalyst which carries the keys of salvation to bring meaning and solutions to the varied human fears and failures that characterise the temporary nature of human existence. But in doing so; the Church must act in spirit of orthodox Christianity which is the sine qua non of salvation. / Thesis (PhD)--University of Pretoria, 2013. / gm2014 / Church History and Church Policy / unrestricted