I am writing a feminist theology of music. Feminist musicologists, by studying music's relation to human sexuality (a connection which theologians have neglected, suppressed, or simply ignored), contend that music has always functioned as a metaphor for sexual relations. As such, music constitutes a site where personal and social formation is negotiated and contested. Via repertoires of musical conventions, much like those in film and literature, composers arouse, manipulate, and channel our desires, thereby reinforcing (and sometimes transgressing) cultural norms of sexuality and gender construction. Their compositions become "fabrications of sexuality." (McClary) / Historically, theologians and church authorities vilified music's preeminent worth as an erotic medium, promoting instead its exemplary embodiment of ontic harmony and order. To do so, they clothed their polemic against "illicit" musical practices with the rhetoric of effeminacy, thus veiling male ambivalence toward women and the body in a politics of transcendence. After a critique of these masculinist models, and an exposition of music as a gendered, en-gendering discourse, I will redefine music theologically as abject, fleshly imitatio. To construct a feminist musico-theological model, I shall synthesise a lost trope from the tradition with insights which I have gained from the musical activities of four women musician-composers: Hildegard of Bingen, Bolognese nun Lucrezia Vizzani (and her consoeurs), Sister Rosetta Tharpe, and Diamanda Galas. Through this recuperative synthesis, music's theological significance will shift from its incarnation of harmony and order---divine, cosmic, or human to its ineradicable promiscuity, its dis-integrative powers. / My original contribution to the field is fourfold: (1) I document the rhetoric of effeminacy and virility which has influenced and shaped traditional theologies of music, and thereby undermine the latter's privileged status as musico-theological resources; (2) I portray the music of the above women composers as musical imitations of Christ; (3) I enrich revisionist accounts of women in the Christian tradition by giving greater prominence to women's musical activity, the latter previously neglected in, for example, theological studies of mediaeval women, this despite music's centrality to their daily lives; (4) I initiate mutually enriching dialogue between feminist musicology and theology. To date, a feminist theology of music has not been written.

The purpose of the present study is to recover from selected Hindu and Buddhist texts ideas and images of aging and illumine their historical, semantic and metaphysical dimensions. The results of this endeavor indicate that as cultural adaptive systems, both religion and gerontology share a common concern in seeking to provide aging with purpose and meaning. Further, the internal logic and semantics expressing this relationship in the texts examined are governed by the formal and literary modes of simile, metaphor and myth. The analysis of such age-sensitive concepts as jara (aging), asrama (stages of life), kala (time), parinama (change), karma (determinate actions), kama (desire), and vaja (rejuvenatory and revitalizing force) suggest that the bond between the traditional Indian values of life and gerontology is particularly close and mutual.

No description available.

INTENTIONAL PRACTICE OF SHARED LEADERSHIP IN THE MARKETPLACE BY CHRISTIAN LEADERS: A MULTI-CASE STUDY Michael Larry Davis, Ed.D. The Southern Baptist Theological Seminary, 2014 Chair: Michael S. Wilder In light of the biblical roots of shared leadership it is difficult to understand the lack of research related to the practice of shared leadership by Christian business leaders in the marketplace. Although research of shared leadership has been robust since its emergence in the last quarter-century, little or no research of shared leadership by Christian leaders existed before this study. Designed as a qualitative multiple case study, this thesis explores the practice of shared leadership in three cases for the express purpose of discovering best practices for shared leadership in the marketplace by Christian leaders. Although the enterprises studied are not necessarily described as Christian companies, all clearly understand their existence as a tool for living out the Gospel in the world. I isolated ten established best practices of shared leadership through the literature review. Through case observation, personal interviews, and document collection, the established best practices were validated for each site. Additionally, five unique best practices for shared leadership by Christian marketplace leaders were identified. Christian marketplace leaders who practice shared leadership: 1. Seek to enrich the lives of all stakeholders as a primary purpose of the enterprise by providing good paying jobs for employees, exceptional service to customers, and a fair profit for owners and stockholders. 2. Encourage stakeholders to embrace biblical discipleship practices in leadership by honoring God in their work and by treating others as they wish to be treated. 3. Seek to support corporate as well as biblical values by articulating a biblical view of work. 4. Leverage the value of people for the common good of employees, customers, and other stakeholders. 5. Expect stakeholders to embrace and live out biblical virtues. Chapter 1 introduces the research problem, its theological foundation, and practical significance. It also defines the research question while plotting the study's limitations. Chapter 2 examines the precedent literature and recounts the history of shared leadership as it emerged from antecedent forms of leadership. Chapter 3 presents the research design, defines the population, establishes the selection criteria, and outlines the instrumentation. Chapter 4 analyzes the findings, while chapter 5 presents my conclusions. The study's ultimate aim is to enrich the literature base by acknowledging the biblical foundations of shared leadership and the natural inclination of Christian business leaders to practice shared leadership as a result of their Christian faith.

Past research has shown that both creativity and religious orientation are related to psychological wellbeing. There has also been some support for the idea that a relationship exists between creativity and religiosity. The present study sought to determine whether the interaction between creativity and religious orientation would be a significant predictor of psychological wellbeing. Psychological wellbeing, in the current study, was defined as the linear composite of life satisfaction, meaning in life, and purpose in life. The independent variables were measured using the Religious Orientation Scale, the Religious Orientation Scale Revised, and the Torrance Tests of Creative Thinking. Dependent variables were assessed via the Satisfaction with Life Scale, the Scales of Psychological Wellbeing Short Forms, and the Life Attitude Profile Revised. Questionnaires were administered to 291 college students at a mid-western university. Individuals were identified as being either high or low in creativity and as either intrinsic or extrinsic with respect to their religious orientation. A final participant sample participant sample of 120 participants was retained for analysis and a two by two factorial MANOVA was performed to determine if creativity and religious orientation would interact. While the results of the study suggested that creativity and religious orientation were both significant predictors of psychological wellbeing, the interaction of these variables was not found to be a significant predictor of psychological wellbeing. The independent factor of creativity was found to be a significant predictor beyond the .05 level for psychological wellbeing, satisfaction with life, purpose in life, and meaning in life. Similarly, religious orientation as an independent factor was found to be a significant predictor beyond the .05 level for psychological wellbeing, purpose in life, and having meaning in life. While this data is consistent with the current literature, religious orientation was not a significant predictor of life satisfaction. It was postulated that the lack of interaction may have been attributed to low variability in test scores, developmental characteristics of the sample, and/or the more precise psychometric properties of the instruments used in the current study. Recommendations for future research were suggested. / Department of Counseling Psychology and Guidance Services

<p>HIV and AIDS present challenges to the well-being of individuals and to public health proportions unpresedented in modern history, and stigma has been identified as the single most contributor to the spread of the HI-virus. While the challenges presented by the AIDS pandemic are scientific and medical, it also has a psychological, legal,&nbsp / economic, social, ethical and religious impact on those infected and affected. The underlying question in this thesis is not whether the church should respond to this urgent societal challenge, but how it ought to respond. To explore this question, the thesis investigated how a New Testament text (as primary resource), particularly Luke's Gospel, could be a resource for shaping/sharpening the church's response to the pandemic.</p>

No abstract available / OLD TESTAMENT and ANCIENT NE / MA (BIBLICAL ARCHAEOLOGY)

The homosexual orientation has been controversial in many countries around the world, with religion often used as the foundation for critique against this orientation. The prevalence of discrimination, and the expectation of rejection, often results in homosexual individuals concealing their sexual identity. In the process homosexual individuals may deny, hide, or even discarded their authentic selves. However, some individuals reach a point of comfort with both these constructs of their identity, a position that supports the authentic self. The aim of this study is to explore and describe the process of how individuals who identify as both Christian and homosexual align these parts into their identity, to reach a place of comfort. The study further seeks to generate insight that can be used to assist individuals in similar positions of identity conflict. The study uses qualitative methodology, more specifically an exploratory- descriptive design. The sample is identified through non-probability purposive sampling, and data collected through semi- structured interviews. The data is analysed using an interpretive phenomenological analysis (IPA) framework. Thematic analysis identified major themes of denial, conflict, anger, bargaining, deconstruction, and self- acceptance. These themes followed a non- linear and interactive process, and present participants reaching a place of comfort with their Christian beliefs and homosexual orientation; which is discussed through the interpretative lens of social constructionism and queer theory.

Afrikaans: In hierdie navorsingstuk en proefskrif word die probleem van adolessente selfmoord en selfmoordgedrag binne ‘n sosiaal-konstruksionistiese paradigma met die klem op ‘n pastoraal narratiewe terapeutiese benadering ondersoek. Met hierdie doelstelling voor oë word die verhale van adolessente met selfmoordgedrag aangehoor en in gesprek gebring met literêre verhale oor adolessente, selfmoord en selfmoordgedrag. Hierdie studie soek terselfdertyd na 'n gepaste terapeutiese werkswyse deur middel waarvan daar met hierdie tieners in interaktiewe verhoudings getree kan word. In die terapeutiese proses wat uit hierdie wedersydse samewerking ontwikkel, kan daar aan hulle betekenisvolle berading verleen word. In die sensitiewe interaksie tussen die vertel van en luister na noodverhale word dit progressief duidelik dat adolessente selfmoord en selfmoordgedrag spruit uit ‘n integrasie van oorkoepelende komplekse omstandighede en verhale wat in negatiewe wisselwerking ten opsigte van mekaar staan. Die noodwendige gevolg hiervan is ‘n gevoel van sinloosheid en gevangenheid in die lewe wat uitloop op selfmoord en selfmoordgedrag. • Die algemene tendens is om adolessente te tipeer as "blote tieners". Hierdie kategorisering het tot gevolg dat alle adolessente as gesamentlike groep hanteer word. Met in agneming van die verskillende adolessente se verhale, blyk dit duidelik dat die individu in sy uniekheid en eksentrisiteit totaal binne hierdie tiperingsraamwerk verdwyn. Die narratiewe benadering tot en beskouing van adolessente selfmoord en selfmoordgedrag skep ‘n onbevooroordeelde platvorm waarop elke unieke lewensverhaal van die individu aangehoor kan word. • Normaalweg vra ouers vrae oor die rede of motief waardeur die adolessent tot ‘n selfmoordpoging gedryf is. Hulle aanvaar summier dat slegs een gebeurtenis die oorsaak of probleem kan vaspen. Hierdie studie toon aan dat dit ‘n kumulatiewe opeenhoping van oorsake is wat uiteindelik tot so ‘n desperate poging of daad aanleiding gee. Die narratiewe benadering skep die ruimte vir die aanhoor van die individueel unieke verhaal binne die vervlegte verhale. • Die invloed van die groter samelewingsdiskoers ("grand narrative") is ook ‘n aspek wat in die studie uitgelig word as ‘n besonders bydraende faktor tot adolessente selfmoord en selfmoordgedrag. Die pastoraal narratiewe beskouing van adolessente selfmoord en selfmoordgedrag het nie al die antwoorde nie, maar stel ten slotte die vraag na die begrip selfmoord aan die orde. Is dit "self” en is dit "moord"? English: In this research study and thesis the problem of adolescent suicide and suicidal behavior is examined within a social - constructionist paradigm with the emphasis on a pastoral narrative therapeutic approach. With this purpose in mind, the stories of adolescents with suicidal behavior are listened to and brought into conversation with literary tales of adolescents' suicide and suicidal behavior. At the same time the study seeks for an appropriate therapeutic approach by means of which interactive relationships can be established with these teenagers. In the therapeutic process that results from this mutual collaboration, meaningful counseling can be provided. During the sensitive interaction between the telling of and listening to stories of distress, it progressively becomes clear that adolescent suicide and suicidal behavior is a result of the integration of complex circumstances and stories that have a negative reciprocal impact on each other. • The general tendency is to label adolescents as "mere teenagers". This categorisation results in all adolescents being treated as a collective group. In consideration of the different adolescents' stories, it becomes clear that the individual uniqueness and eccentricity totally disappears within this typifying framework. The narrative approach to and contemplation of adolescent suicide and suicide behavior creates an unprejudiced platform from which each unique life-story can be listened to. • Generally parents ask questions about the reason or motive that drove an adolescent to suicide. They summarily assume that only one incident can identify the cause or problem. This study shows that it is a cumulative conglomeration of causes that eventually leads to such a desperate attempt or action. The narrative approach provides a wide scope for listening to each unique story within the interwoven stories. • The influence of the greater social discourse (grand narrative) is also an aspect that is highlighted in the study as a particular contributive factor to adolescent suicide and suicidal behavior. The pastoral narrative approach to adolescent suicide and suicidal behavior does not have all the answers, but concludes with the question: Is it "self' (sui) and is it "murder" (cidium)? / Thesis (PhD (Practical Theology: Pastoral Family Therapy))--University of Pretoria, 2006. / Practical Theology / unrestricted

The structure of this study is a complex inter-relationship of a variety of sources in a theological work, namely, personal experience, African social and politico-economic context, philosophical reflection, wisdom traditions and Christian theology. These sources form a coherent inter-relationship which is foundational for an African theology of wisdom. The introduction gives an overview of my moral and theological formation. This is intended to provide a perspective through which the issue of moral orientation in African context has been approached. It is therefore entitled: Moral formation and the shaping of a theological mind. The first chapter answers the question: Why is Africa in need of a wisdom theology that addresses the issue of moral regeneration? This question is posed in the broader context of the current African Renaissance debates. The links between the Italian (European) and African Renaissance indicate that moral regeneration is a crucial part of the socio-political, intellectual and economic re-birth of Africa. This “socio-historical” source gives the context and urgency of a wisdom theology. It is therefore entitled: A contextual analysis: The European and African Renaissance. The second chapter re-asserts the rise of virtue ethics as an alternative ethical theory to the predominant deontological and utilitarian traditions. This is achieved through analysing Alisdair MacIntyre’s earlier work, After Virtue: A Study in Moral Theory (1981), set in the context of Iris Murdoch and Elizabeth Anscombe, the modern initiators of a virtue ethic. This “philosophical” source gives the theoretical framework that addresses the question of moral formation. It is therefore entitled: A philosophical analysis: The rise of virtue ethics as alternative ethical theory. The third chapter is devoted to two related “wisdom” themes: Firstly, the seven traditional virtues are briefly described highlighting the virtue of wisdom as foundational. Secondly, the idea of wisdom is further developed via three wisdom traditions, namely: wisdom in the Hellenistic, Judeo-Christian and African traditions. This “sapiential” source gives this African theology of wisdom its most important building blocks. This chapter is therefore entitled: A sapiential analysis: Wisdom as foundation for virtue ethics in Africa. The last chapter brings the previous sources together under a specific theological perspective. It draws on aspects of recent African theologians’ work, notably: Kwame Gyekye and Benezet Bujo who engage with and bring together Western and African theological traditions. I answer a pertinent question, “What does such a ‘theological’ perspective entail?” I draw on Scripture and its Trinitarian tradition to demonstrate how African wisdom, reinforced by the framework of virtue theory, and developed in the context of present-day Africa by an African student of theology, has the potential to contribute to the moral transformation of Africa. This more overt “theological” source is the distinctive Christian enterprise of an African wisdom theology. The chapter title is aligned with the overall title of this study: A theological analysis: Toward an African virtue ethics? To this end, this study achieves its attempt to construct an inter-related framework from which an African theology of wisdom may emerge.