Diatrivē epi diktatoria--Panepistēmio Athēnōn, 1968. / Includes bibliographical references (p. 12-24) and indexes.

Thesis (J.C.L.)--Catholic University of America, 1991. / This is an electronic reproduction of TREN, #029-0231. Includes bibliographical references (leaves 77-80).

Thesis (Ph. D.)--University of Chicago, Dept. of Education, March 1997. / Includes bibliographical references. Also available on the Internet.

Thesis (D. Min.)--Trinity Evangelical Divinity School, 2005. / Abstract. Includes bibliographical references (leaves 247-266).

Diatrivē epi diktatoria--Panepistēmio Athēnōn, 1968. / Includes bibliographical references (p. 12-24) and indexes.

Thesis (M.S.)--University of Missouri-Columbia, 2005. / The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file viewed on (July 11, 2006) Vita. Includes bibliographical references.

Thesis (D. Min.)--Trinity Evangelical Divinity School, 2005. / Abstract. Includes bibliographical references (leaves 247-266).

Inúmeras mudanças têm sido observadas no âmbito da conjugalidade, desde a variedade de arranjos conjugais, até as diferentes concepções sobre o casamento e a família e os sentidos do estabelecimento desses vínculos, configurando a relação conjugal cada vez mais como passível de rompimento. Nesse contexto, dados estatísticos (IBGE, 2008) tem apontado para um número crescente de separações, além de uma progressão na quantidade de pessoas que, após esse processo, optam por se envolver em uma segunda relação conjugal. Diante da escassez de pesquisas voltadas para o estudo do recasamento, e especialmente às questões específicas dessa nova relação conjugal, o presente trabalho pretende colocar em discussão esse processo e as possíveis mudanças decorrentes do mesmo. Inicialmente, são abordados a separação e o recasamento como disparadores de mudanças sócio-culturais (ao mesmo tempo em que são engendrados por elas), além do movimento durante o qual o amor passa a estar atrelado ao casamento, até o momento em que se configura como razão para o estabelecimento desse vínculo. A partir do referencial teórico da Esquizoanálise e assumindo como norteador o método cartográfico, foram realizadas oito entrevistas com mulheres atualmente casadas, ao menos, pela segunda vez. Após esses encontros, foi possível a identificação de experiências extremamente singulares. São apresentadas as vivências dessas mulheres no período após a separação, no que se refere ao desejo por se casar pela segunda vez, aos relacionamentos estabelecidos entre os dois casamentos, às expectativas para o segundo casamento, entre outros aspectos. São também apontadas as especificidades dessa nova relação conjugal, estabelecida após uma separação, abordando as dimensões da administração da vida cotidiana, da vida financeira, bem como a vida sexual e reprodutiva. Após esta pesquisa, foi possível identificar o recasamento como um tema relevante para o desenvolvimento de diversos outros estudos, tendo em vista a diversidade de fatores envolvidos nesse processo, em face às constantes mudanças nas concepções sobre conjugalidade e separação e a escassez de trabalhos sobre o assunto. / A lot of changes have been noticed in the marital scope, from the variety of conjugal arrangements, until the different conceptions about marriage, family and the meanings of these links establishment, configuring the conjugal relation as more possible to be broken up each time. In this context, statistical data (IBGE, 2008) pointed to an increasing number of separations, beyond a progression in the number of people that, after this process, choose to get into another conjugal relation. Considering the researches scarcity about remarriage, and specially, about specific issues of this new conjugal relation, the present work intends to discuss this process and the possible changes that it can lead. Initially, the separation and the remarriage are approached as a trigger for social and cultural changes (at the same time that they are produced by them), beyond the movement during which love becomes connected to marriage, until the moment that it is configured as a reason to this bond establishment. Based on the Schizoanalysis theoretical reference, and adopting the cartographic method as a guiding, eight interviews have been carried out with women that are presently married, at least, for the second time. After these meetings, it was possible to identify extremely special experiences. Their experiences after the separation period are presented here. They refer to the desire of getting married for the second time, the relationships that they had between both marriages, the expectations for the second marriage, among other issues. The specificities of this new conjugal relation are also indicated, established after the separation, dealing with the dimensions of managing the daily routine, the financial situation and the sexual and reproductive lives. After this research, it was possible to identify the remarriage as an important subject to the development of many other studies, considering the diversity of the factors involved in this process, in face of the constant changes in the conjugality and separation conceptions and the scarcity of works about this subject

Inúmeras mudanças têm sido observadas no âmbito da conjugalidade, desde a variedade de arranjos conjugais, até as diferentes concepções sobre o casamento e a família e os sentidos do estabelecimento desses vínculos, configurando a relação conjugal cada vez mais como passível de rompimento. Nesse contexto, dados estatísticos (IBGE, 2008) tem apontado para um número crescente de separações, além de uma progressão na quantidade de pessoas que, após esse processo, optam por se envolver em uma segunda relação conjugal. Diante da escassez de pesquisas voltadas para o estudo do recasamento, e especialmente às questões específicas dessa nova relação conjugal, o presente trabalho pretende colocar em discussão esse processo e as possíveis mudanças decorrentes do mesmo. Inicialmente, são abordados a separação e o recasamento como disparadores de mudanças sócio-culturais (ao mesmo tempo em que são engendrados por elas), além do movimento durante o qual o amor passa a estar atrelado ao casamento, até o momento em que se configura como razão para o estabelecimento desse vínculo. A partir do referencial teórico da Esquizoanálise e assumindo como norteador o método cartográfico, foram realizadas oito entrevistas com mulheres atualmente casadas, ao menos, pela segunda vez. Após esses encontros, foi possível a identificação de experiências extremamente singulares. São apresentadas as vivências dessas mulheres no período após a separação, no que se refere ao desejo por se casar pela segunda vez, aos relacionamentos estabelecidos entre os dois casamentos, às expectativas para o segundo casamento, entre outros aspectos. São também apontadas as especificidades dessa nova relação conjugal, estabelecida após uma separação, abordando as dimensões da administração da vida cotidiana, da vida financeira, bem como a vida sexual e reprodutiva. Após esta pesquisa, foi possível identificar o recasamento como um tema relevante para o desenvolvimento de diversos outros estudos, tendo em vista a diversidade de fatores envolvidos nesse processo, em face às constantes mudanças nas concepções sobre conjugalidade e separação e a escassez de trabalhos sobre o assunto. / A lot of changes have been noticed in the marital scope, from the variety of conjugal arrangements, until the different conceptions about marriage, family and the meanings of these links establishment, configuring the conjugal relation as more possible to be broken up each time. In this context, statistical data (IBGE, 2008) pointed to an increasing number of separations, beyond a progression in the number of people that, after this process, choose to get into another conjugal relation. Considering the researches scarcity about remarriage, and specially, about specific issues of this new conjugal relation, the present work intends to discuss this process and the possible changes that it can lead. Initially, the separation and the remarriage are approached as a trigger for social and cultural changes (at the same time that they are produced by them), beyond the movement during which love becomes connected to marriage, until the moment that it is configured as a reason to this bond establishment. Based on the Schizoanalysis theoretical reference, and adopting the cartographic method as a guiding, eight interviews have been carried out with women that are presently married, at least, for the second time. After these meetings, it was possible to identify extremely special experiences. Their experiences after the separation period are presented here. They refer to the desire of getting married for the second time, the relationships that they had between both marriages, the expectations for the second marriage, among other issues. The specificities of this new conjugal relation are also indicated, established after the separation, dealing with the dimensions of managing the daily routine, the financial situation and the sexual and reproductive lives. After this research, it was possible to identify the remarriage as an important subject to the development of many other studies, considering the diversity of the factors involved in this process, in face of the constant changes in the conjugality and separation conceptions and the scarcity of works about this subject

In this study the problematic aspect of divorce and remarriage in the christian church is researched. Exceptional emphasis is laid on the policy of the Apostolic Faith Mission of South Africa (hereafter: AFM of SA) in this regard and how it is enforced in practice. Unfortunately we have to face the reality of divorce in the church, and the fact that not only members, but also the pastor can get involved in divorce and remarriage. Up to now the church has not really been able to come to a clear conclusion on the most appropriate way to handle such a situation. The AFM of SA, as well as several other churches prefer to prevent such situations by implementing certain precautionary measures. In this study the relevant problem of divorce and remarriage will be researched using a Biblical-ethical approach. The Bible refrains from giving specific pastoral guidelines to be used by the church and its members in cases of divorce and remarriage. The Pharisees incorrectly interpreted Deut. 24:1-4 that divorce and remarriage is acceptable when a man gives his wife a divorce letter. Jesus however controverts this interpretation in Matt. 5:32 when He says that divorce and remarriage was established due to the hardness of the human hart. The biblical message is rather that God hates divorce (Mal. 2:16). Some exegetes believe that there are two “grounds” on which a person is entitled to a divorce. These “grounds” are based on Matt. 5:31 & 32 when adultery is committed, and according to I Cor. 7:15 when the unbeliever wishes to not continue with the marriage (known as malicious separation). In this study we would like to stress that the Bible does not give any grounds for divorce. One cannot argue that God hates divorce, and then give “grounds” on which divorce is acceptable. Reference is only made to circumstances which destroys a marriage. Such incidents also hold connections with incidents where the marriage is not in honor of God, and leaves space for sin to ruin lives. The marriage is now an instrument in the hand of evil which will consequently lead to more sin. In these last instances a point can be reached where the marriage does not exist in the eyes of God any more, and can be separated lawfully by means of divorce. It is of opinion that divorce should remain as last resort to a broken marriage. Reconciliation should always be the first option. When divorce has taken place, the parties involved may choose to remarry as the previous marriage is ruined before God. If a person, however, should get married while the marriage still exists before the Lord, adultery is being committed. This marriage will be interpreted as a deed of adultery, but it would not be biblical to view such a marriage as a state of adultery. Marriage is therefore not seen as something which can’t be annulled, as opposed to the Roman Catholic Church, who views marriage as a sacrament. Marriage is not an absolute establishment, and can break up under certain circumstances. In this study we found that different religions, Christian and non-christian, have diverse views about marriage, divorce and remarriage. Most Christian religions uphold monogamous marriages – a lifelong binding between one man and one woman. Non-christians such as the Muslims believe in polygamous marriages where a man is allowed to marry four wifes at any given stage. Divorce is viewed as “allowable” on certain grounds by most religions. The Roman Catholic Church, as mentioned, differs in that the marriage is viewed as unbreakable. Nowadays an annulment is granted easier which allows remarriage to occur more often. In case of the AFM of SA, there are no clear guidelines on how divorce of a congregation member or pastor should be handled. Direction in this regard is however given by knowledgeable persons in the church. In earlier days, strict - mostly undocumented - guidelines have been followed in handling divorce and remarriage cases of pastors in the AFM. The person was found guilty because of his divorce status and was asked to resign from the ministry. In later years cases were handled on merit. Policies were enforced by means of disciplinary action following a church court’s ruling. Due to churches being reluctant to discipline members getting divorced and / or remarried, it seems as if members perceived divorce not as a serious sin, and to justify their act. The “guilty” party must be disciplined. The innocent party must be allowed to continue with his/her service in the ministry. The Bible teaches us that after sin was confessed to God, He unconditionally forgives and removes our sins, and never thinks about it ever again (1 John 1:9; Psalm 103:12). Divorce however, is perceived by the church to be a bigger sin and that divorced persons are second hand christians. This is especially true in case of a divorced church leader. Although the church, and specifically the AFM, strives to implement an acceptable policy relating to divorce and remarriage, most churches have not investigated the fundamental theory as yet. It seems as if churches are sensitive in compiling, or can not reach consensus on the theory. The AFM has a basic course called “Ethics – Divorce & Remarriage” being presented by Dr. F.P. Möller (jnr) in their Theological Seminary. The researcher of this study is a pastor in the AFM of SA who has experienced divorce and remarriage himself. The way the case was treated by the church and colleagues proved that the church did not follow biblical guidelines in dealing with a divorced pastor. His experience motivated him to conduct the mentioned study. The church should pick-up, and care for divorced members (in a biblical sense) as the good Samaritan or the shepherd leaving 99 sheep to search for 1 missing one to pick him up and caringly bring him back to the flock. The study is concluded with a theory that can be used by the AFM of SA. / Dr. F.P. Moller