482 research outputs found
El relato simbólico de la angustia femenina en El desierto y su semilla de Jorge Barón Biza
No full textEl tema abordado en esta tesis es el relato simbólico de la angustia femenina en El desierto y su semilla de Jorge Barón Biza. La investigación parte del siguiente problema: en la novela El desierto y su semilla, su autor Jorge Barón Biza desarrolla, a la par de la trama narrativa de acciones, una elaborada prosa de lenguaje descriptivo que retrata tanto la destrucción del rostro femenino por parte de la violencia de género, como la consiguiente pérdida de la identidad social de la mujer protagonista. Ante lo cual, esta tesina se propone constatar que ese relato descriptivo del rostro desfigurado es un dispositivo literario que funciona como una trama connotativa de símbolos verbales, expresivos del fenómeno de la angustia femenina causada por la opresión patriarcal.Fil: Watson, Christian Hugo. Universidad Católica de Córdoba. Facultad de Filosofía y Humanidades; Argentin
A theological critique of Christian education, with special reference to developments in Northern Ireland since 1944
No full textThe perspective adopted in this thesis is that of a Northern Irish Catholic Christian, a teacher by profession. The field is that of the theology of education. The thesis has three principal aims; firstly, to provide a justification for a confident Christian education in an increasingly secular and agnostic world; secondly, to evaluate the development and present status of Christian education in Northern Ireland in the light of its sectarian history and current situation of community conflict; thirdly, to consider the remit of Christian education and its role in promoting societal harmony. The thesis consists of eight chapters. Its overall design may be discerned in a general introduction and seven other chapters of which four engage the issue of Christian education in the Northern Ireland context. Of the other three, one chapter criticizes analytical philosophy and positivist influences in contemporary liberal education, especially where these have affected conceptions of religious education. The second attempts a validation of Christian education, and in addition promotes Christian apologetics as both a viable and needed response to relativistic agnosticism. The third consists of the conclusions to be drawn. The scope of the thesis embraces considerations of the assumptions and values of Christian education; the nature of religious education; theistic belief the Christian tradition, the nature of confessionalism; Northern Ireland confessionalism; the influence of ideologies; the separate schools system; the question of integrated education; the historical background to the divided communities; the challenge of the great Christian imperatives of love and forgiveness in respect of community reconciliation and of implementing a Christian education fully alive to its responsibilities. The penultimate chapter confronts practical issues and suggests models and approaches in Christian education with outreach towards reconciliation
Ruptured Landscapes, Sacred Spaces and the Stretching of Landscape Capital
No full textThis chapter explores the ruptured landscapes of postcolonial Hill Stations in North India. These Hill Stations experienced massive population movements after independence, when the colonial administrators they were constructed for left and new people moved into the cities. Drawing on ethnographic research with minority Christian communities in contemporary Shimla, I demonstrate how the landscapes generated through the worship of these communities heal the ruptures of history by reweaving the trace of historical action. These ruptured communities are therefore rich generators of landscape capital, but of a radically different kind to that discussed in the extant literature. This calls for a reformulation of the landscape capital concept, from a fixed and limited description of historical processes to a widely applicable concept that does justice to the way that past and present are woven together in living landscapes of worship. Postcolonial Shimla, once Simla, the summer capital of colonial India, presents a wonderful case study for these more general issues. Its landscapes provoke questions about the role of memory and identity in the postcolonial city. The Christian landscapes are in many ways the crux of these discomforting questions, but they also offer answers. Moreover, these answers are not hoarded by a minority group, but rather are implicitly presented, as a sort of cipher, to wider civil society. Through this process, the churchscapes of Shimla are able to heal landscape ruptures and stand as a model for harmonious heritage practice in the contemporary city
Christian views of euthanasia: a comparison of Russian and western perspectives
No full textThe following research aims at unfolding an authentic Christian attitude to euthanasia by means of a comparative analysis of Christian bioethical thinking and practice in Russia and in the West. It seeks to establish what is euthanasia, whether it is incompatible with Christianity and, if so, what is the alternative. The first chapter explores the meaning of 'euthanasia', comparing and rethinking a number of definitions from the existing multitude. Through the psychological thicket of slogans such as "mercy killing", "personal autonomy" and "death with dignity" the core characteristic of euthanasia - deadly intention - is hardly ever seen. With some notable exceptions with regard to self-defence, just war, or capital punishment, in Christianity intending to kill has always been regarded as a grave sin of breaking the sixth commandment. The second chapter shows how Western Christian bioethics has gone from the ethics of Paul Ramsey to the ethics of Tristram Engelhardt, from balancing between justifying certain forms of intentional killing while condemning others to purifying one's heart and cultivating one's soul in order to prevent the formation of an intention to kill. The third chapter is dedicated to the development of Christian bioethics in Russia. In a country with over a millennium of Orthodox tradition there is an exceptional opportunity for the bioethical framework of Engelhardt to settle in naturally. The fourth chapter presents a number of well-publicized medical situations in Britain where choices between life and death were exercised. The analysis based on the material of the previous chapters shows most of them to be clear cases of euthanasia, while others have a recognizable potential to be described as such. The history and an ongoing story of the modem hospice movement - a living alternative to euthanasia - are the focus of the fifth and last chapter of this dissertation. Its core ability - to live with suffering - sustains the opposition to euthanasia and is essentially a Christian virtue
The Christian Message in a Postmodern World: a critical re-appropriation of Hendrik Kraemer's theology of religions
No full textThis thesis is a critical re-appropriation of Hendrik Kraemer's theology of religions. Part I introduces theology of religions through the now familiar threefold typology: Kari Earth represents 'exclusivism,' Kari Rahner, 'inclusivism,' and John Hick, 'pluralism' (Chapter 1). It then argues that the typology implicitly represents non-pluralist approaches as theologically deficient and ethically insensitive while masking problems in pluralist positions (Chapter 2). It thus releases Kraemer from the typology and from the more emotive charges directed against 'exclusivism.' Part II chronologically and thematically surveys Kraemer's theology of religions, describing his missiological and theological contexts (Chapter 3) and summarising his major works (Chapter 4). The crux of the argument comes in Part III. First, a survey of the contemporary philosophical climate is offered through a summary and critique of Jean-Frangois Lyotard's interpretation of the postmodern condition Subsequently, three theological responses are assessed with Mark C. Taylor's a/theology and John Milbank's theology presented as avoidable extremes while the work of Hans Frei and George Lindbeck is offered as a mediating position which is dubbed 'postmodern orthodoxy' (Chapter 5). Second, after reviewing key themes in Kraemer's position, theological and phenomenological criticisms are outlined and evaluated. Though they do not seriously threaten the position, these criticisms prohibit extreme interpretations of, and lead to slight modifications in, Kraemer's work (Chapter 6). Finally, when re-read through the lenses of postmodern orthodoxy, Kraemer's thought is shown to offer to contemporary theology of religions avenues of theological creativity which are nevertheless faithful to the Christian tradition (Chapter 7). The thesis concludes that Hendrik Kraemer's theology of religions is worthy of critical re- appropriation
The Symbolics of Death and the Construction of Christian Asceticism: Greek Patristic Voices from the Fourth through Seventh Centuries
No full textThis thesis examines the role which death plays in the development of a uniquely Christian identity in John Climacus’ seventh-century work, the Ladder of Divine Ascent and the Greek ascetic literature of the previous centuries. I argue that John Climacus deploys language of death, inherited from a range of Greek Christian literature, as the symbolic framework within which he describes the ascetic lifestyle as developing a Christian identity. This framework is expressed by thee ascetic practice of ‘memory of death’ and by practices of renunciation described as ‘death’ to oneself and others.
In order to understand Climacus’ unique achievement in regard to engagement with death it is necessary first to situate the Ladder and its author within the literature of the Greek ascetic tradition, within which Climacus consciously wrote. In the Introduction I develp ways Climacus draws on and develops traditional material, while arguing that it must be treated and interpreted in its own right and not simply as his ‘sources.’ I then examine the vocabulary of death and the lines of thought opened up in the New Testament. Chapter One argues that the memory of death plays an important role in Athanasius’ Vita Antonii. Chapter Two surveys material from the fifth- and sixth-century Egyptian and Palestinian deserts in which memory and practice of death are deployed in a wider variety of ways and are increasingly connected to ascetics’ fundamental understanding of self and salvation. Chapter Three examines the sixth-century Quaestiones et Responsiones of Barsanuphius and John of Gaza in which further elaboration of the same thematic is discernible. Chapter Four concludes this thesis with a sustained reading of John Climacus’ Scala Paradisi in which the various thematics centring on memory and practice of death are synthesized into the existential framework and practical response, respectively
Anselm of Canterbury and the Development of Theological Thought, c. 1070-1141
No full textThis thesis explores the role of Anselm of Canterbury (1033-1109) in the development of theological thought in the late eleventh and early twelfth centuries. It aims to demonstrate that Anselm’s thought had a greater impact on the early development of scholastic theology than is often recognized, particularly in the areas of the doctrine of the incarnation and redemption, but also in his discussion of freedom and sin. Through his explanation of the economy of salvation in terms of making satisfaction for sin, and his rejection of modes of discussion that focussed on the rights and role of the devil, Anselm’s writing on the theology of the redemption provided a framework for the discussion of later authors such as Hugh of St Victor, Peter Abelard, Bernard of Clairvaux and authors associated with the School of Laon, among others. Such discussion often utilized Anselm as an explicator of difficult passages in patristic theology, notably Augustine, and his work was most controversial when he was thought to have contradicted earlier authority. Anselm was involved in contemporary polemics with both Jews and Christian theologians, as well as producing works that explored profound theological and metaphysical ideas. In his emphasis on the place and role of reason in divine questions, he crossed the boundaries between ‘monastic’ and ‘scholastic’ thought. Through an exploration of Anselmian elements in the thought of a variety of authors from the late eleventh and early twelfth centuries, this thesis aims to contribute to a broadening understanding of the legacy of this great thinker
Possibillity of christian interpretation of selected works of Astrid Lindgren
No full textThe goal of the theses is to interpret a selected work of A. Lindgren in a theological way. Methodology of the practical part is built on the broad context of early Christian inculturation (interpretation of ancient culture in the Patristic Tradition, introduced in the work of Hugo Rahner), and of the modern philosophical-theological interpretation of secular culture (interpretation of Don Juan in the work of Karel Vrána). The personality of the author A. Lindgren is then described, with emphasis on certain biographical facts which are particularly important for the goal of the theses. The work of German theologian Thomas Vogel is introduced in the Czech environment for the first time. Thomas Vogel is well-known for his Christian interpretations of A. Lindgren?s books. In the final part the author interprets the book Mio, My Son from christological, ecclesiological and eschatological point of view
God and Mrs Thatcher : religion and politics in 1980s Britain
No full textThe core theme of this thesis explores the evolving position of religion in the British public
realm in the 1980s. Recent scholarship on modern religious history has sought to relocate
Britain's "secularization moment" from the industrialization of the nineteenth century to the
social and cultural upheavals of the 1960s. My thesis seeks to add to this debate by examining
the way in which the established Church and Christian doctrine continued to play a central
role in the politics of the 1980s. More specifically it analyses the conflict between the
Conservative party and the once labelled "Tory party at Prayer", the Church of England.
Both Church and state during this period were at loggerheads, projecting contrasting
visions of the Christian underpinnings of the nation's political values.
The first part of this thesis addresses the established Church. It begins with an
examination of how the Church defined its role as the "conscience of the nation" in a period
of national fragmentation and political polarization. It then goes onto explore how the
Anglican leadership, Church activists and associated pressure groups together subjected
Thatcherite neo-liberal economics to moral scrutiny and upheld social democratic values as the
essence of Christian doctrine. The next chapter analyses how the Church conceptualized
Christian citizenship and the problems it encountered when it disseminated this message to its
parishioners.
The second half of this study focuses on the contribution of Christian thought to the
New Right. Firstly, it explores the parallels between political and religious conservatism in this
period and the widespread disaffection with liberal Anglicanism, revealing how Parliament
became one of the central platforms for the traditionalist Anglican cause. Secondly, it
demonstrates how those on the right argued for the Christian basis of economic liberalism and
of the moral superiority of capitalism over socialism. The next chapter focuses on the public
doctrine of Margaret Thatcher, detailing how she drew upon Christian doctrine, language and
imagery to help shape and legitimise her political vision and reinforce her authority as
leader. Finally, the epilogue traces the why this Christian-centric dialogue between the
Church and Conservative government eventually dissipated and was superseded by a much
more fundamental issue in the 1990s as both the ruling elite and the Church were forced to
recognise the religious diversity within British society
Hugo Grotius and the antic international law
No full textMit seinem Hauptwerk 'De Iure Belli ac Pacis' gilt Hugo Grotius (1583 - 1645) als Gründer einer systematischen modernen Völkerrechtstheorie. In dem vorliegenden althistorischen und rechtshistorischen Beitrag wird Grotius Werk demgegenüber auf seine Beziehungen zum Altertum und zum älteren Christentum untersucht. Im ersten Teil widmet sich der Autor der Frage, ob man - selbst bei Beschränkung auf grundsätzliche Züge - überhaupt zusammenhängend von von einem Völkerrecht der Antike reden kann und worin seine gemeinsamen Züge und Besonderheiten liegen könnten. In diesem Zusammenhang kommt er zu dem Ergebnis, daß ungeachtet einer Pluralität antiker Rechtssysteme eine Reihe universeller Rechtsfiguren in einer Vielzahl von Äußerungsformen ausgemacht werden kann, die auch entscheidend das moderne Völkerrecht formen: die Subjekte des Völkerrechts, Rechtshandlungen zwischen diesen Subjekten, der Begriff eines überall als solchen geltenden Unrechts , das Kriegsrecht , das Recht einer Gemeinschaft verschiedener Völkerrechtssubjekte, das durch Vertragsbeziehungen begründet wird. Die besonderen Züge antiker Völkerrechtssysteme sieht der Autor in ihrem unilateralen Charakter, im Gegensatz zu dem bilateralen oder multilateralen Charakter moderner Völkerrechtsordnungen, darüberhinaus in der zentralen Bedeutung des Krieges in seiner Funktion als Instrument der Rechtsbehauptung und -durchsetzung und schließlich in dem nahezu völligen Fehlen einer Positivierung. Rechtliche Aussagen in antikem Völkerrecht pflegen aus vorpositiven Standards abgeleitet zu sein, die wiederum stark bestimmt werden durch Religion, Tradition und allgemeine Gerechtigkeits- oder Natur-der-Sache-Abwägungen. Im zweiten Teil zeigt der Autor, daß Grotius in seinem Hauptwerk in erheblichem Maße auf antiken Konzepten und ihren Autoren aufbaut, ohne sie allerdings unkritisch zu übernehmen. Die Untersuchung geht in zwei Schritten vor: zunächst wird im Rahmen einer Analyse des Referenzsystems der Umfang, in dem sich Grotius mit antiken und mit Autoren und Werken seiner Zeit befaßt, quantitativ ermittelt und bewertet. Hier findet der Autor eine intensive Auseinandersetzungen in beide Richtungen. Im nächsten Schritt erhärtet und substanziiert er dieses Ergebnis anhand der Erörterung von vier thematischen Komplexen: Grotius Interesse für die Quellen eines bindenden Völkerrechts, für die souveränen Völkerrechtssubjekte, für die Rechtstitel auf Territorialbesitz und schließlich für das Recht der Begrenzung von Kriegshandlungen, für das Neutralitätsrecht und für die Regeln des diplomatischen Verkehrs. Abschließend kommt der Autor zu dem Ergebnis, daß sich in Grotius Werk eine beeindruckende, wenn auch immer kritische Verbundenheit mit der ganzen literarischen Tradition aus dem Altertum offenbart - eine neuzeitliche Form der Völkerrechtsrezeption aus dem Altertum.With his main work De lure Belli ac Pacis, Hugo Grotius (1583-1645) is considered the founder of a systematic modern doctrine of international law. In the present classical-historical and legal-historical text Grotius' work is examined concerning its relation to the classical and early Christian period. In the first section, the author devotes himself to the question whether one may speak at all, even with regard to basic features, of a homogeneous classical international law and what its characteristic structures and peculiarities are. In this connection, he concludes that notwithstanding the plurality of classical legal approaches a canon of universal basic convictions pertaining to a variety of topics is discernable which also decisively shape modern international law: the subjects of international law, legal transactions between these suhjects, the concept of a universally assumed wrong, the laws of war, the law of a community of several suhjects of international law which are parties to a treaty. The author identifies as particular features of classical international law its unilateral character, in contrast to the bilateral and multilateral character of relations within the modern community of states, furthermore, the dominating position of war as an instrument to determine and secure rights as well as its almost complete lack of codification. Legal orientations in classical international law are derived from pre-positive standards, which are in turn characterized by religion, custom or argumentation based on justice / nature-of-things. In a second section, the author shows that Grotius draws decisive support in his main work from classical notions and their originators without, however, adopting them uncritically. The investigation proceeds in two steps: first, in analyzing his system of references, the scope of Grotius' concern with classical in comparison to contemporary writings is quantitatively ascertained and evaluated. Here, the author finds intensive reflection in both directions. Subsequently, he verifies and substantiates this conclusion in discussing four topic-complexes: Grotius' attention to the sources of a binding multilateral international law, to the subjects of international law, to titles to territorial claims, as well as to the law with respect to limitations on war, to neutrality and to diplomatic law. Ultimately, the author comes to the conclusion that an impressive although always critically considered relationship to the tradition of the classical authors manifests itself in Grotius' work, an early modern form of reception of classical law
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