Dissertations / Theses: 'Christianity – Economic aspects'

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Conference, Southern African Catholic Bishops'. "Economic justice in South Africa: a pastoral statement." Southern African Catholic Bishops' Conference, 1999. http://hdl.handle.net/10962/68823.

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The Introduction to the statement explains that its aim is to contribute to the search for a more just, equitable and sustainable economic dispensation. It reminds people that, as a nation, we have overcome the horrors of apartheid and made significant progress towards peace and stability. However, we are sitting on an economic time-bomb; if we do not strive for economic justice we must expect a deepening of our social problems such as crime, lawlessness, poverty and unemployment. The second section considers the Church's Prophetic Duty to speak out and to bring Gospel values to bear on political, economic and social matters. A second transformation is needed: massive, and overwhelmingly positive, political change has occurred, but the same has not yet happened in the economy, with the result that the majority of our people still have little chance of fulfilling their reasonable hopes for a better life. Section three turns to the question of Discerning Economic Justice. It is asserted that every economy has a moral quality which makes it possible for us to pass judgements as to whether or not it is a just economy. In order to make such judgements the presence or absence of various factors must be assessed, including poverty, unemployment, discrimination, materialism and environmental degradation. Next, the statement deals briefly with Economic Structure. The fact that economies are complex, and that most people are unfamiliar with economic terminology, results in many people feeling powerless. They believe that, as individuals, they have no influence over, or responsibility for, the way an economy operates. Some of the negative consequences of such a belief are mentioned, and it is pointed out that we have a moral duty to make the correct choices, even in complex matters. Section four, Christian Economic Values, offers some guidelines for those striving to make these choices. The section summarises some of the main concepts and principles developed by the Church as ways of making concrete the commandment to 'love your neighbour as yourself'. These include the common good, solidarity, the option for the poor, the common destiny of goods, and the integrity of creation. The South African Economy is analysed in section six, according to the criteria mentioned in section three. Poverty, unemployment, materialism, greed, the lack of women's economic empowerment, debt and corruption are among the features identified as contributing to economic injustice in our country. But the gap between rich and poor is singled out as the defining characteristic of our economy, with millions of South Africans surviving, like Lazarus, on crumbs from the rich man's table. No country's economy exists in isolation, free from outside influences. Therefore, in section seven, some attention is given to The World Economy, especially to aspects which affect South Africa. The point is made that international factors can act as powerful constraints on moves towards economic justice at home, without their being, however, an excuse for a lack of effort in this direction. When statements such as the present one are published, people have a right to expect the authors to make specific and practical recommendations. This is attempted in section eight, What Can Be Done? The major role-players in the economy are identified and various steps are suggested for each of them; these range from fiscal initiatives to encourage job-creation, through changes to personal taxation and measures to improve productivity and training, to the promotion of the interests of the unemployed. However, it is conceded that even the most enlightened economic measures will not be able to withstand selfish and destructive attitudes. The question of people's attitudes to each other and to economic choices is therefore addressed, with particular emphasis being placed on the role of the religious community in this regard. By way of Conclusion the statement points out that economic justice is demanded not just by the poor and by forthcoming generations, but by God. In striving for a just economy we are carrying forward Jesus' great task of bringing fullness of life to all people.
2nd ed

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鄭明眞 and Ming-chun May Cheng. "Christianity fever: contagion and constraint of a religious movement in China." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1996. http://hub.hku.hk/bib/B31235621.

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The Best MPhil Thesis in the Faculties of Architecture, Arts, Business & Economics, Education, Law and Social Sciences (University of Hong Kong), Li Ka Shing Prize, 1995-1997.
published_or_final_version
Sociology
Doctoral
Doctor of Philosophy

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Parsons, Elizabeth C. "Provoking the Rocks: A Study of Reality and Meaning on the Zambian Copperbelt." Thesis, University of KwaZulu-Natal, Durban, 2007. http://hdl.handle.net/10413/61.

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Even though the West, or Global North, initiates extensive development policymaking and project activity on the African continent, this study argues that one source of major frustration between different parties entrusted to do the work arises from cognitive differences in their worldviews. These differences affect people's actions and have theological ramifications involving how we all understand meaning and reality. The study employs a case method analyzed through the lens of Alfred Schutz's sociology of knowledge theories and augmented by insights from African scholars to look at basic perceptual differences between Zambians and expatriates working on the Copperbelt Province's mines. After exploring how participants in the study interpreted various experiences, this study concludes that Zambians and expatriates were essentially living in "parallel universes" of meaning regardless of their apparently shared activities and objectives. The study further argues that viewpoints expressed by Zambian participants can be extrapolated into powerful lessons for members of civil society who are concerned about international development and the environment. Such teaching elements could especially help reshape how Americans and other Westerners understand ourselves in relation to physical creation and the cosmos as well as to those from radically different cultures. Lessons learned from the Zambian perspective could also help reinvigorate Western theological thinking, providing much needed critiques of discourses that currently dominate international development policymaking and planning and that determine value principally according to economic strategies and fulfillment of efficient, measurable objectives.
Thesis (Ph.D.)-University of KwaZulu-Natal, 2007.

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Solomons, T. J. "Exploring the role of the church in economic development : a literature review." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/19905.

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Thesis (MTh)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: The dissertation sets out to explore the existing scholarly literature on the role of the church in economic development. The research report method will be in the form of a literature review and therefore will be exploratory in nature in the hope to inform the researcher of the views of scholars on the role of the church in economic development as well as possibly preparing the way for further research into investigating this role. Chapter 1 presents the research methodology that will be employed as well as the objectives that the research hopes to achieve, include: - To investigate what Biblical scholars understand about the role of the church with regard to economic development by reviewing the existing body of knowledge on the role of the church and economic development; - To discover what the most authoritative views and accepted definitions are on the concepts under study; - To make possible recommendations to the church based on the findings of current and previous literature. In Chapter 2 a literature study explores the views of scholars on the meaning of 'the church' in order to investigate or establish what is understood by the concept'the church'. This chapter will further explore what is meant by the mandate of the church, the missional and diaconal role of the church, the church as visible sign of God's saving work and the church and liberation role of the church. This study sets itself the task to investigate literature on the history and the context of the church as a constituent body in the world and then attempt to find a form of consensus on the role of the church. Chapter 3 will have a particular focus on exploring the views of scholars on the meaning of development and economic development. This literature review will take a multi disciplinary approach therefore this chapter will have a particular focus on the view of scholars in economic development studies. Chapter 4 examines the views of scholars on the role of the church in economic development. This chapter seeks to investigate if the church has a role to play in economic development as one of the role players in the fight against poverty, unemployment and the establishment of effective development programs. Finally, the overall summary, conclusion and recommendations are presented in Chapter 5.
AFRIKAANSE OPSOMMING: Die studie het ten doel om verkennend na literatuur te kyk wat handel oor die rol van die Kerk in Ekonomiese Ontwikkeling deur na te speur oor wat deur kenners geskryf is oor die rol van die Kerk in Ekonomiese Ontwikkeling. Die navorsingsmetode wat vir Hierdie studie gebruik sal word neem die vorm aan van `n literatuuroorsig en sal dus daarom verkennend van aard wees in die hoop dat dit die navorser sal inlig oor wat kenners skryf oor die rol van die Kerk in Ekonomiese Ontwikkeling sowel as om die weg te baan vir die moontlikheid om verder navorsing te doen oor die rol van die Kerk in Ekonomiese Ontwikkeling. Hoofstuk een spel aan ons uit die navorsingsmetode wat vir hierdie navorsingstudie gebruik sal word sowel as wat die beoogde doelwitte is wat die navorser hoop om te bereik na aanleiding van die kwessies soos: - Om na te vors wat Bybelkenners verstaan van die Kerk met betrekking tot ekonomiese ontwikkeling, deur na die beskikbare bronne te kyk wat handel oor die rol van die kerk in ekonomiese ontwikkeling; - Om vas te stel wat die mees gesaghebbendste sienings en aanvaarde definisies is oor die konsepte onder bespreking in die studie; - Om moontlike aanbevelings vir die kerk te maak gebasseer op die bevindinge voortspruitend uit die navorsing van die huidige en vorige literatuur. In Hoofstuk 2 word n literatuur studie gedoen wat verkennend kyk na standpunte van kundiges rondom die betekenis van 'kerk' ten einde te ondersoek en of vas te stel wat word verstaan deur die kosep kerk, die mandaat van die kerk, die missionale en diakonale taak van die kerk, die kerk as sigbare teken van God se reddened werk en die kerk en bevryding ten einde in staat te wees om `n moontlike verstaan daar te stel oor die rol van die kerk. Hierdie literatuuroorsigstudie volg `n multi disiplinêre benadering ten einde die navorser in te lig oor ekonomiese ontwikkeling. Hoofstuk 3 het `n spesifieke fokus om verkennend te kyk na wat kundiges verstaan ontwikkeling en ekonomiese ontwikkeling te wees. Hoofstuk 4 ondersoek die standpunte en sienings van kenners oor die rol van die kerk in ekonomise ontwikkeling. Hierdie hoofstuk wys onder meer uit dat die kerk tog op `n manier betrokke is in ekonomiese ontwikkeling as rolspeler in die stryd teen armoede, werkloosheid en die daarstel van effektiewe ontwikkelingsprogramme. Die algehele opsomming, slot en aanbevelings word in Hoostuk 5 bespreek.

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Friesen, Wilbert J. "Development ethics and the Canadian North : a case study analysis of the Churchill-Nelson Rivers Hydro Diversion Project." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape9/PQDD_0018/NQ55332.pdf.

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Landman, Leanne. "Restoring Shalom in the economy." Thesis, Stellenbosch : Stellenbosch University, 2000. http://hdl.handle.net/10019.1/51899.

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Thesis (MA)--Stellenbosch University, 2000.
ENGLISH ABSTRACT: This thesis investigates why human poverty and environmental degradation still exist to the extent that they do in a world where there appears to be sufficient scientific and social knowledge to reduce them considerably. It asserts that the reason they continue to exist on such a large scale is because their root cause - a mistaken understanding of humanity's role in creation - has not been sufficiently examined. Humanity's mistaken understanding of ourselves as the Cartesian lords of creation is addressed by introducing the Biblically-based concept of Shalom, as interpreted by theologians Ulrich Duchrow and Gerhard Liedke in their book, Shalom. Biblical Perspectives on Creation, Justice and Peace (1987). The concept stresses how our exploitative relationship towards creation results in destructive relationships with our fellow human beings and ultimately with God. The thesis argues that global capitalism's central value of accumulating wealth for its own sake has severely disrupted Shalom in society and the rest of creation. Using a second work of theologian Ulrich Duchrow, Alternatives to Global Capitalism. Drawn from Biblical History Designed for Political Action (1995), the social and environmental poverty inducing structures within the world economy are highlighted. It is asserted that in order to reduce poverty and environmental degradation within the economy, this central value of wealth accumulation for its own sake has to be replaced with one that seeks to satisfy the basic needs of all people. The thesis also discusses the inability of the South African government's macro economic strategy - the Growth, Employment and Redistribution plan (GEAR)- to create Shalom. In order for the macro-economic strategy of South Africa to address the exploitative relationships that exist within the economy, it is argued that a more critical attitude towards the values and structures of the market economy is needed.
AFRIKAANSE OPSOMMING: Hierdie tesis ondersoek die vraag hoekom armoede en omgewingsaftakeling steeds bestaan in 'n wêreld waar genoegsame wetenskaplike en sosiale kennis beskikbaar is om dit aansienlik te verminder. Dit argumenteer dat die rede waarom hierdie probleme op so 'n groot skaal voortbestaan, is omdat hulle grondoorsaak - 'n verkeerde verstaan van die mens se rol in die skepping - nie voldoende ondersoek is nie. Die mensdom se misverstaan van sigself as die Cartesiaanse meesters van die skepping word aangespreek deur die ondersoek van die Bybels-gebasseerde konsep van Shalom, soos geïnterpreteer deur die teoloë Ulrich Duchrow and Gerhard Liedke in hulle boek Shalom. Biblical Perspectives on Creation, Justice and Peace (1987). Die konsep benadruk hoe ons eksploiterende verhouding tot die skepping resulteer in 'n vernietigende verhouding met ons medemens en uiteindelik, met God. Die tesis argumenteer dat globale kapitalisme, met die akkumulasie van welvaart vir sigself as sentrale waarde, Shalom ondermyn in die wêreld en die res van die skepping. Deur gebruik te maak van 'n tweede werk van die teoloog Ulrich Duchrow, Alternatives to Global Capitalism. Drawn from Biblical History Designed for Political Action (1995), word die strukture wat sosiale- en omgewings-armoede veroorsaak binne die wêreldekonomie, ondersoek. Dit word gestel dat, ten einde armoede en omgewingsvernietiging te verminder, hierdie sentrale waarde van welvaartakkumulasie vir sigself vervang moet word met een wat daarna streef om die basiese behoeftes van mense te bevredig. Die onvermoë van die Suid-Afrikaanse regering se makro-ekonomiese strategie, naamlik die Groei-, Werkskeppings- en Herverdelingsprogram (GEAR) - om Shalom te skep, word ook bespreek. Dit word geargumenteer dat, ten einde 'n situasie te bereik waar die makro-ekonomiese strategie van Suid Afrika die eksploiterende verhoudings binne die ekonomie aanspreek, 'n meer kritiese houding ten opsigte van die waardes en strukture van die vryemark ekonomie benodig word.

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Sandenbergh, Hercules Alexander. "How religious is Sudan's Religious War?" Thesis, Stellenbosch : Stellenbosch University, 2006. http://hdl.handle.net/10019.1/3470.

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Thesis (MPhil (Political Science))--Stellenbosch University, 2006.
Sudan, Africa’s largest country has been plagued by civil war for more than fifty years. The war broke out before independence in 1956 and the last round of talks ended in a peace agreement early in 2005. The war started as a war between two different religions embedded in different cultures. The Islamic government constitutionalised their religious beliefs and imposed them on the whole country. This triggered heavy reaction from the Christian and animist people in the South. They were not willing to adhere to strict marginalising Islamic laws that created cleavages in society. The Anya-Anya was the first rebel group to violently oppose the government and they fought until the Addis Ababa peace accord that was reached in 1972. After the peace agreement there was relative peace before the government went against the peace agreement and again started enforcing their religious laws on the people in the South. This new wave of Islamisation sparked renewed tension between the North and the south that culminated in Dr John Garang and his SPLM/A restarting the conflict with the government in 1982. This war between the SPLA and the government lasted 22 years and only ended at the beginning of 2005. The significance of this second wave in the conflict is that it coincided with the discovery of oil in the South. Since the discovery of oil the whole focus of the war changed and oil became the centre around which the war revolved. Through this research I intend to look at the significance of oil in the conflict. The research question: how religious is Sudan’ Religious war? asks the question whether resources have become more important than religion.

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(EFSA), Ecumenical Foundation of Southern Africa. "The land is crying for justice: a discussion document on Christianity and environmental justice in South Africa." Ecumenical Foundation of Southern Africa (EFSA), 2002. http://hdl.handle.net/10962/68865.

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South Africa is a land of extraordinary beauty, ecological diversity and abundance. However, the land that God has entrusted to us is crying for justice. During the years of struggle against apartheid several ecumenical documents addressed the issues of the day. The Letter to the People of South Africa (1968), the Kairos Document (1985), the Evangelical Witness in South Africa (1986), the Road to Damascus (1989) and the Rustenburg Declaration (1990) may be mentioned in this regard. In the same ecumenical and prophetic spirit, this document seeks to address the escalating destruction of our environment that results in immense suffering for people, for other living species and for our land as a whole. In responding to this challenge Christians in South Africa may recognise, acknowledge and learn from the many voices and contributions on environmental concerns coming from all over the world — from churches and ecumenical movements, from the Earth Charter movement, from other religious traditions and from environmental organisations. The World Summit on Sustainable Development (WSSD) - 26 August to 4 September 2002, Johannesburg - also challenges the churches in South Africa to respond to these concerns.
1st ed
Ecumenical Foundation of Southern Africa (EFSA)

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Le, Roux Memry S. (Memry Sharlene). "Geskeide vroue se ervarings en persepsies van hul aanpassing in die post-egskeidingsfase." Thesis, Stellenbosch : Stellenbosch University, 2007. http://hdl.handle.net/10019.1/18219.

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Thesis (M Social Work)--University of Stellenbosch, 2007.
ENGLISH ABSTRACT: The aim of this study is to gain understanding of the perceptions and experiences of divorced women in the postdivorce phase, with specific reference to rural divorcees. During intervention with divorced women the social worker ought to be informed about the needs of divorcees, as well as be skilled to deal with the trauma of divorce. It is therefore necessary to understand how women experience the post-divorce process. The Systems, Ecological, Strengths and Feminist Perspectives are used as a frame of reference to understand the adaptation of divorced women. First, a study of relevant literature is undertaken which presents a broad review of the process of divorce; divorce as a mourning process, as well as the influence of divorce on the women and children. Attention is also devoted to literature on the adaptation of women in the post-divorce phase. Second a qualitative, phenomenological research subject is chosen to explore the experiences and perceptions of divorced women’s adaptation during the post divorce-phase. Factors which obstruct adaptation, as well as factors which stimulate personal growth, came to light during the empirical research. Four themes unfolded from the research. The first theme relates to tension: tension regarding finances; tension regarding health; tension arising from the overloading of roles and tension resulting from the relationship with the ex-husband, as well as how divorce is experienced int the rural areas. The second theme deals with spirituality: divorce as a spiritual crisis; deepenig spirituality; spirituality in the shaping of identity and facilitating to a large extent the mourning process. In the third theme various sources of support are discussed, while the fourth theme focuses on the positive side of divorce, namely personal growth. The before mentioned themes contain the challenges divorced women experience during the post-divorce phase. Recommendations focus on post-divorce intervention which are aimded to relief stress, strengthen spirituality, to obtain knowledge of supportsystems in the community, and also to stimulate the process of personal growth.
AFRIKAANSE OPSOMMING: Hierdie studie het ten doel om geskeide vroue se persepsies en ervarings van hul aanpassing in die post-egskeidingsfase te verstaan, met spesifieke verwysing na die plattelandse geskeide vrou. Tydens intervensie met geskeide vroue behoort die maatskaplike werker vaardig en goed ingelig te wees ten opsigte van die behoeftes wat geskeides ervaar, daarom is dit noodsaaklik om te verstaan hoe geskeide vrouens die proses ervaar. As praktykraamwerk is die Gesinsisteem-, Ekologiese, Sterkte- en Feministiese Perspektief gebruik om die aanpassing van geskeide vroue te verstaan. Eerstens is ‘n literatuurstudie onderneem wat ‘n breë oorsig oor die proses van egskeiding, egskeiding as rouproses asook die invloed van egskeiding op die vrou en kinders bied. Aandag is ook gegee aan die aanpassing van die vrou in die postegskeidingsfase. Tweedens is ‘n kwalitatiewe, fenomenologiese navorsingsontwerp gekies om die ervarings en persepsies van vyf geskeide vroue uit verskillende plattelandse dorpe se aanpassing in die post-egskeidingsfase te eksploreer. Faktore wat die aanpassing strem, asook faktore wat persoonlike groei stimuleer, het uit die empiriese navorsing na vore gekom. Vier temas het uit hierdie navorsing ontspring. Die eerste tema hou verband met spanning: Finansiële spanning, spanning oor gesondheid, spanning wat ontstaan uit die oorbelading van rolle, spanning oor die verhouding met die gewese man, en die plattelandse ervaring. Die tweede tema handel oor spiritualiteit: egskeiding is ‘n spirituele krisis, dit bring spirituele verdieping, spiritualiteit help met identiteitsvorming en fasiliteer in ‘n groot mate die rouproses. In die derde tema word verskeie ondersteuningsbronne bespreek, terwyl die vierde tema ook die positiewe kant van egskeiding uitlig, naamlik persoonlike groei. Bogenoemde temas vervat die behoeftes wat geskeide vroue tydens die aanpassingsperiode na egskeiding ervaar. Aanbevelings het gefokus op postegskeidingsintervensie wat daarop gemik is om spanning te help verlig, spiritualiteit te versterk, ondersteuningsnetwerke in die omgewing te ken en die proses van persoonlike groei te stimuleer.

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Lenoble, Clément. "L’exercice de la pauvreté : les franciscains d’Avignon, l’incertitude économique et la circulation des richesses à la fin du Moyen Âge." Thesis, Lyon 2, 2010. http://www.theses.fr/2010LYO20058.

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Comment analyser et tenter de comprendre le fonctionnement et les transformations des économies conventuelles franciscaines généralement constatées à la fin du Moyen Âge dans les testaments conservés par les couvents et les notaires ? Interprétées comme un abandon de l’idéal de pauvreté et comme une trahison du projet originel de François d’Assise, justifiant la contestation et la dissidence des Spirituels puis la réforme de l’Observance, ces mutations de la vie franciscaine sont très vivement mises en lumière par les comptes quotidiens exceptionnels du couvent d’Avignon, les seuls de cet ordre religieux à avoir été non seulement conservés mais probablement aussi produits à partir de 1359. Malgré leurs lacunes, ils autorisent une reconstitution précise et minutieuse du mode de vie des frères, des mécanismes de leur économie, de la nature de leurs échanges avec la société urbaine ainsi que de leurs méhodes de gestion et d’administration pendant 120 ans. Ils permettent de lire l’économie conventuelle et les pratiques à la lumière de la conjoncture, brutalement inversée après le départ des papes, mais aussi à l’aune des normes et des principes élaborés par les théologiens de l’ordre et par les juristes de la fin du Moyen Âge. Ils montrent les efforts des Mineurs pour se soumettre aux aléas du marché local et la virtuosité technique avec laquelle ils s’y emploient. Ils révèlent les liens entre l’activité pastorale franciscaine, les pratiques dévotionnelles des fidèles et l’économie du couvent. Ils permettent de mieux saisir la nature des rapports entre la ville et les Mendiants et de proposer quelques éléments d’explication à leurs transformations, en lien avec les mutations des sociétés urbaines et des rapports à l’au-delà à la fin du Moyen Âge
How analyse and understand the way the Franciscans ruled their houses in the late Middle Ages ? The transformations of conventual economics have been observed in notarial documentation and considered as the abandon of the original ideal of poverty, a betrayal of Francis of Assisi’s original project, that would justify the Spiritual’s protest movement and the Observant reform. These mutations are brought to light by the daily ledgers of the convent of Avignon produced and conserved from 1359 to 1480. It is possible to reconstruct the Friars’ way of life, their economics, the exchanges with the city and their specific methods of managing the convent. It is possible to analyse the conventual economic in the light of the economic crisis, the franciscan rules and norms elaborated by the theologians and jurists. The ledgers show the Friars’ efforts and methods to submit themselves to the local market. It reveals the links between pastoral activities, the faithful’s piety and the conventual economics

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Claro, Mauro. "Dissolução da Unilabor: crise e falência de uma autogestão operária - São Paulo, 1963 - 1967." Universidade de São Paulo, 2012. http://www.teses.usp.br/teses/disponiveis/16/16133/tde-04032013-103923/.

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Este estudo busca trazer elementos para explicar a crise que dissolveu a Unilabor, uma experiência autogestionária operária única a seu tempo, em São Paulo, através da análise da documentação interna da empresa, das informações prestadas por alguns dos participantes, entrevistados, e pelo recurso à hipótese de prevalência de uma racionalidade instrumental, a certa altura dos acontecimentos, em lugar da racionalidade substantiva pressuposta nos fundamentos da comunidade. Os elementos para a formulação e exame dessa hipótese provêm das teorias marxistas do trabalho, conforme reformuladas e atualizadas por autores como Robert Kurz, Roberto Schwarz, Moishe Postone, Jürgen Habermas, André Gorz e Ricardo Antunes, os quais, mesmo não uniformemente, apontam os elementos atuais de uma crise da categoria \'trabalho\' como elemento central da formação da riqueza. Também os conceitos de comunidade, solidariedade, esperança e amizade, conforme expostos e analisados por Giorgio Agamben e Terry Eagleton, servirão para problematizar as conclusões do trabalho. O aspecto estético, consubstanciado no desenho industrial utilizado nos móveis produzidos pela Unilabor, aparece como fundamento secundário da hipótese de insuficiência substantiva apresentada, pois pretendeu ser fator pedagógico, portanto de aprendizado de ofício, para os operários envolvidos na autogestão. Tal programa estético, tanto quanto a solidariedade, a amizade e a racionalidade substantiva, também mostrou-se insuficiente para a manutenção dos laços comunitários.
This study aims to gather elements to explain the crisis that dissolved Unilabor, a workers\' self-management experience in São Paulo that was unique in its time, through the analysis of the company\'s internal documentation, through information provided by some of the participants who were interviewed, as well as by resorting to the hypothesis of prevalence of an instrumental rationality, at one point, in place of the substantive rationality assumed in the fundamentals of the community. The elements for the formulation and analysis of this hypothesis come from Marxist theories of labor, as reformulated and updated by authors such as Robert Kurz, Roberto Schwarz, Moishe Postone, Jürgen Habermas, André Gorz, and Ricardo Antunes, who, albeit not uniformly, have pointed out the current elements of a crisis of the category \'work\' as a central element in the creation of wealth. Additionally, the concepts of community, solidarity, hope, and friendship, as defined and analyzed by Giorgio Agamben, and Terry Eagleton will be used to open the conclusions of this paper up to discussion. The aesthetic aspect, embodied in the industrial design of the furniture produced by Unilabor is present as a background for the substantive insufficiency hypothesis that is presented, since it intends to function as a factor that is pedagogical, thus concerning the learning of one\'s craft by workers involved in the self-management. This aesthetic program, as much as the solidarity, friendship, and substantive rationality, also proved to be insufficient for the maintenance of community ties.

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Kopp, Martin. "Croître en Dieu ? : la théologie protestante interrogée par la décroissance selon Serge Latouche." Thesis, Strasbourg, 2018. http://www.theses.fr/2018STRAK014.

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Depuis 2002, la « décroissance » s’est imposée dans le débat sur l’écologie, l’économie et notre futur. Le présent travail interroge la théologie protestante à travers l’une des principales plumes de cette pensée hétérodoxe : Serge Latouche. Cet économiste français athée effectue une critique culturaliste de la société de croissance. Il en instruit un triple procès et appelle à la décolonisation créatrice de notre imaginaire partagé, afin de cheminer vers des sociétés d’abondance frugale autonomes, conviviales et heureuses. Cette position mène la théologie à s’interroger en premier lieu sur le croître. Au vu des données bibliques, il est constaté que l’imagerie chrétienne de la croissance augmente et contredit l’imaginaire dominant croissanciste. Partant, deux contributions sont apportées à une théologie du croître : l’une sur l’enrichissement commandé au disciple et à l’Église, où cette croissance est subvertie, l’autre sur la pousse des plantes et les proliférations d’animaux, où ces croissances sont réhabilitées
Since 2002, “degrowth” has made its way into the debate on ecology, economics, and our future. The present work questions Protestant theology through one of the main writers of this heterodox thinking: Serge Latouche. This French atheist economist makes a culturalist critique of the society of growth. He puts it on a threefold trial and calls for the creative decolonization of our shared imaginary, so as to move towards autonomous, convivial, and happy societies of frugal abundance. This position first of all leads theology to question growth. Based on biblical data, it is noticed that the Christian imaginary of growth enriches and contradicts the dominant growthist imaginary. Hence, two contributions to a theology of growth are provided: one about the command to get rich addressed to the disciple and to the church, where this kind of growth is subverted, another about plant growth and animal proliferation, where these kinds of growth are restored to favor

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Cornillon, Jonathan. "La vie économique des communautés chrétiennes aux trois premiers siècles." Thesis, Paris 4, 2017. http://www.theses.fr/2017PA040147.

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Notre thèse a pour objectif d’éclaircir les formes et l’esprit de la vie économique des communautés chrétiennes aux trois premiers siècles. Du ministère de Jésus à la fin du IIIe siècle, les chrétiens, dans leur diversité, ont développé des modes de vie particuliers dans lesquels les pratiques économiques, fortement influencées par leur morale, ont joué un rôle majeur. Nous chercherons à éclaircir les modalités de financement de la mission et de la vie communautaire des chrétiens, mais aussi les formes institutionnelles de la gestion de ces aspects économiques ainsi que les formes de solidarité matérielle qui ont été développées par les premiers chrétiens. Dès le ministère de Jésus, une réflexion pratique sur le maniement des richesses a été menée et a produit une organisation économique particulière fortement marquée par un modèle communautaire. La portée d’un tel modèle dans les trois premiers siècles chrétiens doit être évaluée. Nous nous attachons avant tout aux aspects concrets de cette vie économique, pour en comprendre le fonctionnement. Notre étude se fonde essentiellement sur des sources littéraires chrétiennes, néotestamentaires et patristiques, mais aussi sur des sources archéologiques, épigraphiques ou papyrologiques lorsqu’elles sont disponibles
Our dissertation aims to enlighten different aspects of the economic life of the Christian communities during the first three centuries. From Jesus to the end of the third century, Christians, in different ways, developed specific ways of life in which the economic practices played a key role. We will try to explain how the mission and the communal life of Christians were funded, but also what role played the ecclesiastical institutions in the use of the common fund. A very important part of our work will also consist in explaining the concrete practices of the Christians concerning the care for the poor in the community. The first Christian communities developed a thought about the economic life of a religious community as early as the preaching of Jesus and we have to try to understand better the meaning and the concrete consequences of these thoughts on their communal life, and the posterity of these practices. To investigate about the economic life of the first Christian communities, we will use most of all the New Testament and patristic texts, even if at some points archaeological, epigraphical and papyrological sources can be used to strengthen our analysis

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Lwilla, Saul Nehemia. "The challenge of economic development to the Evangelical Lutheran Church in Makete, Tanzania." Thesis, 1999. http://hdl.handle.net/10413/6088.

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This dissertation focuses on the involvement ofthe Lutheran Church in poverty alleviation in Makete, Tanzania. My view is that the level of poverty is escalating at an alarming rate contrary to many people's expectation that it would decrease. The causes for this poverty increase are many but the obvious ones are the imbalance between population growth and production, mismanagement of land, illiteracy, misappropriation of funds and ecological deterioration. The study looks at what the church there ought to do as an agent for development. I believe that its mandate comes from God. It was demonstrated in the creation narratives and later in the life and work ofthe Jesus of history in Galilee. The mission of God aims at the comprehensive wellbeing of humanity, that is, shalom. In this light, there is no way the church in Makete can become a living church without being involved in the process of combating poverty. A number of suggestions are made in regard to this task. These suggestions range from the church taking sides with the poor and becoming their spokesperson to the state, to creating jobs and giving financial assistance to those people who do everything in their power to fight poverty. Finally, we look at the success and failure of the -Ujamaa policy implementation in Tanzania. The author is of the opinion that the Ujamaa policy was and is a useful strategy for economic development of all the people but there are many obstructions on its way to success. It was expected that the Ujamaa policy would reduce the gap behveen the affluent and the poor in the country.
Thesis (M.Th.)-University of Natal, Pietermartizburg, 1999.

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Nduye, Gabriel Ezekia. "Tilling and keeping the earth in an unjust economic order towards an African eco-theological framework." Thesis, 2011. http://hdl.handle.net/10413/8289.

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This study proposes an African life sustaining eco-theological framework for tilling and preserving the earth in the context of food insecurity and environmental degradation. The study argues that food insecurity in Tanzania results from an unjust economic order, application of modern farming methods and a lack of concern for the environment. The study examines the impact of the industrial agricultural revolution and the green revolution on food security and the environment. It argues that although these modern approaches to agriculture have improved the status of food security in many places in the world, their negative impact on the environment cannot be underestimated. More importantly, most of these modern farming methods are not compatible with the smallholder farmers in rural Tanzania due to their cost concentrated nature. The study has identified organic farming methods as having the potential to increase food production and take care of the environment. The study concludes that an African life sustaining eco-theological framework must comprise, but not limited to, six principles. These include: an African world view, a life-centred vision, a focus on sustainability, an African ethic of care, an understanding of salvation as holistic and recognition of an ecumenical earth community. An African life sustaining eco-theological framework that embodies these principles is capable of developing a sustainable relationship between humankind and non-human creatures. Further, such a framework ensures the sustainability of life within the entire ecumenical earth community. It will stand against all forces, powers, structures and systems that are a threat to life in all its dimensions. This framework will advocate for the systems, structures and practices that are life affirming. However, in order for this framework to be fruitful, the application of these principles should not be restricted to the human community alone. Rather they must extend to include the entire earth community which form a web of life on earth. In a long run this will help shape the behaviour, attitudes and practices of humankind in relation to nature, which will then lead to the addressing of issues of food insecurity and environmental degradation in Tanzania.
Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.

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Chingondole, Samuel Mpeleka. "A promise or a threat? : a theological critique of genetic engineering and biotechnology with particular reference to food security and sovereignty in Africa." Thesis, 2002. http://hdl.handle.net/10413/3745.

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Today, Africa has more countries with food security problems than any other region on the globe. Two-thirds of all countries suffering food insecurity are in Africa. Present trends would mean that the number of chronically undernourished people in the Southern region of Africa would rise from 180 to 300 million by the year 2010. In this research, I note that in the face of this food or hunger crisis, particularly in Africa, some have argued that genetic engineering biotechnology promises to combat food insecurity. Opponents of the technology argue that, to the contrary, genetic engineering biotechnology undermines food security, food sovereignty and livelihoods on the continent. The technology is designed to block access to food and kill agricultural biodiversity, vest excessive, monopolistic and exclusive power in the hands of a few biotechnologists and giant multinational corporations, and ultimately, create hunger and poverty in Africa and other developing countries by undermining organic and conventional means of farming. The thesis offers a critical theological assessment of the structural, ecological and socioeconomic effects of genetic engineering and biotechnology on agriculture, food production, food security and sovereignty in Africa against some core theological principles. The study, therefore, brings a careful critique to the growing area of science in its relationship to the current issues of food security and sovereignty. The theological framework provides a moral framework for analysis that can be applied in the debate about genetic engineering and biotechnology. In this thesis, I will consistently demonstrate that opponents of the GE technology think that proponents of r-DNA technology are mostly driven by the intent to generate and maximize profits rather than a concern for the common well being, and the intent to control all the stages of agricultural production. The corporate control over essential agricultural resources such as seeds and food entails that multinational companies have control over fundamental human rights of access to healthy, safe and adequate food, nutrition, and ultimately to social and economic development itself. This, then, becomes an issue of justice and hence the concern of the churches and theologians. In this light, then, the study argues that issues of food security and sovereignty cannot be meaningfully and credibly pursued without taking adequate recognition of moral, ethical and theological insights. Such framework would guide scientific and GE technological activities.
Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2002.

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Kangale, Christopher Chabu. "Sustaining life : a theological vision for the diversification of the copperbelt's economy." Thesis, 2004. http://hdl.handle.net/10413/2602.

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Since independence in 1964, Zambia in general and the Copperbelt Province in particular have largely depended on the mono-economy based on copper mining. Around the 1970s the copper prices started falling causing the mining industry to collapse leading to economic stagnation. Efforts to revive the economy, such as the Structural Adjustment Programme implemented since the late 1980s have not brought about well-being for the people of the Copperbelt. As a result the government of the Republic of Zambia decided to launch an economic diversification programme for the Copperbelt province whose main aim is to seek and implement alternative economic activities that would accelerate economic growth thereby improving people's living conditions on the Copperbelt. This thesis proposes that in order to overcome poverty and improve people's living conditions, we need to shift our policy and practice from free market economic growth centred approaches, to shalom. The shift is based on the argument that development seen through the lenses of free market economic growth alone has not sustained life; instead it has contributed to environmental degradation and poverty creation in Zambia and the Copperbelt Province in particular. The thesis argues that shalom is an authentic development paradigm. This argument is based on three fundamental integral parts of shalom namely creation, people and justice. In order to bring about comprehensive well-being for people there is a need to a) appreciate creation as a phenomenon with its own integrity. It should not be destroyed for selfish economic ends; b) give pre-eminence to people as free agents who could participate in creating their own destiny based on their capacities and social conditionalities; and c) ensure social justice as a necessary condition for human relations and economic dispensation.
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2004.

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Carlos, Helder Luis. "Retrieving elements of an economic ethic from Ezra 3 : Ezra's building project in dialogue with poverty and economic inequality in Homoine district in Mozambique." Thesis, 2012. http://hdl.handle.net/10413/9315.

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This research seeks to retrieve elements of an economic ethic from Ezra’s building project that can dialogue with poverty and economic inequality in Homoine district in Mozambique. The research argues that the Mosaic economic ethic retrieved from Ezra’s building project is a valuable biblical resource which can be used to orient economic analysis and reflection in Homoine district in the context of poverty and economic inequality. This research consists of three related parts. One part consists of a detailed socio-historical analysis of the context of poverty and economic inequality in Homoine district in Mozambique. The focus here is on three related issues. Firstly, it analyses the general economic-historical background of Mozambique, focusing on the three micro-economic policies that have been influencing the development process of the country since independence. Secondly, it locates Homoine district within this economic-historical background of the country, focusing on the causes of poverty and economic inequality in Homoine district. Thirdly, it analyses the response of the church (United Methodist Church in Mozambique) to the problems of poverty and economic inequality in Homoine district. The second part consists of a socio-historical and literary analysis of Ezra’s building project. The focus here is on three related aspects. Firstly, it analyses the economic-historical background of Ezra’s building project, focusing on the economic situation of the Israelites who were left in Palestine after the destruction of Judah, the economic situation of the Israelites who were deported to Babylon and the economic policies of Persia. Secondly, it locates Ezra 3 within this economic-historical context in order to retrieve elements of an economic ethic from this narrative. Thirdly, it analyses the response of religion towards the economic struggle in Ezra’s building project. The third part consists of an analogical dialogue between Ezra’s building project and the context of poverty and economic inequality in Homoine district. The focus here is on the affinity of struggle for economic liberation between the two contexts and the relevance of the Mosaic economic ethic retrieved from Ezra’s building project in the context of poverty and economic inequality in Homoine district. The research concludes by suggesting that the United Methodist Church and/or theologians should educate communities in Homoine district (and elsewhere in Mozambique) about the Mosaic memory and its liberation capacity as an alternative economic motivation which can reduce the problems of poverty and economic inequality.
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2012.

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"A socio-rhetorical interpretation of the letter to Philemon in light of the new institutional economics: an exhortation to transform from master-slave economic relationship to brotherly loving relationship." 2014. http://repository.lib.cuhk.edu.hk/en/item/cuhk-1291480.

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This thesis reinterprets the letter to Philemon as a letter exhorting a new loving relationship for a slave by applying Vernon Robbins’ socio-rhetorical interpretation framework in light of the new institutional economics. Based on the runaway hypothesis, the letter has long been read as written by Paul to beg Philemon’s forgiveness for Onesimus. This thesis argues that the runaway hypothesis is based on a biased view of the slave trade, as well as incomplete consideration of the first century slave-master relationship and Pauline theological and ethical thought; therefore, it is not sufficiently justified. In turn, we argue that, instead of approaching the text based on an a priori hypothesis or the occasion of the letter, the framework of socio-rhetorical analysis provides a step-by-step method for producing mutual dialogue between different disciplines to analyze the letter.
Beginning with an analysis of the inner texture, we can see—through the word analysis, epistolary analysis, and rhetorical analysis—that a relational problem is the major concern of the letter. The analysis also demonstrates that there is a need to incorporate other textures to help them understand what problem is more likely for Paul to address and what ground he bases this on in the letter. Then, in chapter 3, we investigate the theological and ethical thought of Paul as an intertextual texture. With Paul’s theological thought in mind, reconstructed from his other undisputed letters, we can start to re-read Phlm through the structure of love. The intertextual texture helps us to see how Paul would see the problem and how to read the letter in light of Paul’s understanding of love. At the end of the chapter, we also see the need for a contextual analysis of Roman slavery to provide us with a more specific explanation of the slave-master relationship in light of the apparently contradictory practice and the complicated institutions that upheld Roman slavery.
In chapter 4, we first argue the relevance and applicability of NIE to help us to analyze Roman slavery. Then, we introduce the framework of new institutional economics (NIE), arguing that it can give a more comprehensive explanation of how ideology, law and institutions related to Roman slavery together served the economic interests of slave owners. These insights from NIE will be brought into the interpretation process in a socio-rhetorical framework. Based on the three textures— inner texture, intertexture, and economic texture—chapter 5 will show that the body of the letter exhorts a transformation of the relationship from economics to one of loving brotherhood, from master and slave to the household of the church. More specifically, we will demonstrate how Paul argues rhetorically both for a loving relationship and against the slave-master economic relationship.
本論文是利用弗農羅賓斯(Vernon Robbins)社會修辭批判學(Socio-rhetorical interpretation)的框架，配合新制度經濟理論對羅馬奴隸制度分析的貢獻，對腓利門書提出一個新的解釋。本文的主旨是，腓利門書一方面不是一封為一個逃走奴隸而寫的求情信，相反是保羅根據他一貫的神學及倫理思維而向腓利門提出的一封勸告信，希望腓利門能根據過往保羅對愛的教導，修正他與阿雷西母的關係，由原來由經濟主導的奴僕關係，轉化成由愛主導的弟兄關係。
本文由文本研究層(inner texture)開始，透過字詞、書信格式及修辭分析，初步總結出，保羅在這信中的重心是要處理由阿雷西母回到腓利門的家所引申的關係衝突問題。但同時在這章亦指出，單從文本分析是不足的，要提出一個新的解釋，我們必須依賴另外兩個研究層來幫助分析文本所沒有提供的資料及保羅的立場。本文的第三章是文本互參研究層(intertextual texture)，這研究層主要是透過保羅其他另外六卷沒有爭議的書信來重構保羅在有關方面的神學與倫理思想，再利用這結構來幫助理解保羅如何理解信中隱含的問題，及解釋信中保羅提出的理據。在這章的結論我們亦會提出，我們需要另一個研究向度來幫助我們更深入地理解在第一世紀時的奴僕關係。
第四章是本論文其中一個主要的貢獻，就是利用經濟研究層(economic texture)，來幫助處理錯綜複雜的奴僕關係。本研究層主要是利用新制度經濟理論來分析在羅馬不同層次的制度中，如何互相配合地來幫助奴隸主人及整個社會，利用奴隸不同方面的經濟功用，來達致其最大經濟效益。本章首先論述利用新制度經濟理論來研究第一世紀奴隸制度的合法性，繼而利用該理論分析有關奴隸制度的正式與非正式的制度(formal and informal institutions)，當中包括當時的宏觀經濟狀況、哲學、法律制度及用來管理奴隸的主要合約條件。最後，我們會利用這章的分析來總結出當時由經濟考慮而主導的奴隸關係的主要特徵。
第五章是綜合二、三及四章的研究所得，對腓利門書的主要勸導部分進行重讀。本章首先會利用各章的結論重構保羅在這信要處理的問題，最後，會總結出這信是一方面透過勸導腓利門有關愛的關係的重要，另一方面針對當時根深柢固由經濟主導的奴僕關係，來勸導腓利門選擇改變他與阿雷西母的關係。
Ip, Hon Ho.
Thesis Ph.D. Chinese University of Hong Kong 2014.
Includes bibliographical references.
Abstracts also in Chinese.
Title from PDF title page (viewed on 06, October, 2016).
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.

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Hina, Mbulelo C. "Soaked in their own blood : a search for community empowerment principles in John Mbiti's theology and their relevance for the empowerment of the poor and marginalised." Thesis, 2002. http://hdl.handle.net/10413/3787.

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The absence of an Evangelical African theology of Development has highly motivated me to embark on this study. Through this study, one hopes that more writings from many evangelicals who are committed to the church's involvement in the process of community empowerment, will come forth. The study reflects an underlying philosophy which is fundamental to the work of ministry that I have been involved with for more than twenty years. The thesis has focussed on the most effective form of development, the empowerment of people rather than technological advancement and economic growth. The thesis advocates that those who are beneficiaries must be involved in all stages and aspects of their empowerment activity, both as individuals and communities. This enables them to own and contribute greatly to their own community's development. Too often development programmes have been designed on the basis of planning and management carried out by professionals without the beneficiaries' participation. Here the Thesis is trying to look for empowerment principles in John Mbiti's Theology, which could involve the poor and marginalized in the process of their empowerment. Finally it also looks at how African theology can empower people within their cultural situation, using their known values as valuable means of empowerment. Therefore, what is reflected in this thesis is an African Theological contribution to the empowerment of the people within their African experience.
Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2000.

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Roux, Adrian. "The Holy Spirit and development." Thesis, 2005. http://hdl.handle.net/10413/1855.

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The thesis examines the interface between theology and development by a careful examination of the Holy Spirit as presented in the third article of the Nicene Creed with reference to how that interacts with some of the foremost development thinkers. It shows that there is indeed considerable overlap between the Missio Dei and the (secular) field of development and that they share a common end. The Holy Spirit is shown to be a primary tool in development as well as the eschaton of development both on a personal and a global social level. The thesis aims to make a contribution to the development of a theology for development by suggesting and investigating areas of our faith, that can be emphasised, interpreted and reinterpreted in the formation of a theology for development. We must begin to discover new understandings and possibilities as approaches to theology that while consistent with the faith of the church, are also able to take their place in the world as tools of development. This thesis hopes to make a contribution to setting out in a anew way of thinking by returning to the fore Christianity's original and inherent focus of transforming this world and its involvement and coherence with development.
Thesis (M.Th.)-University of KwaZulu- Natal, Pietermaritzburg, 2005.

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Chagunda, Chance Arisitaliko. "The contribution of the church to human development in Third World countries : a comparison of initiatives in South Africa and India." Thesis, 2002. http://hdl.handle.net/10413/722.

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This research centres on the church's involvement in human development and poverty alleviation programmes. This thesis acknowledges that many Third World nations received political freedom from Western colonialists, but many of these countries failed to successfully exploit the political freedom to improve economic growth and human development. Poverty is therefore one of the major problems facing people in Third World countries.
Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2002

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Ntibagirirwa, Symphorien. "A Christian ethical approach to economic globalization : an alternative to Samir Amin's humanism and Hans Küng's global ethic and its implications in the Burundian context." Thesis, 2001. http://hdl.handle.net/10413/3039.

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Economic globalization is a relatively recent phenomenon which has become familiar nowadays both in theory and practice. By definition, economic globalization is a transnational phenomenon characteristic of the post-industrial era and whose driving forces are respectively the recent technological innovations (as its engine), media of communication (information technology) as its facilitator, and political liberalism as its underlying political ideology, particularly after the collapse of doctrinaire socialism and the disintegration of the Soviet Union and its satellites. The phenomenon of economic globalization is ambiguous. It is a symbol of promise for some, yet a symbol of threat and alienation for others. It has both positive and negative effects. In effect, we can appreciate the dividends of economic globalization as they are evident in the growth of international trade, a tendency to universalize liberal democracy as a result of the failure of socialism and its command economy, an apparent international solidarity, economic prosperity as well as the triumph of the market economy. On the negative side, we cannot be blind to the obvious growing marginalization of the poor countries and the poor within countries, the demise of the nation-state coupled with social and political instability, inequality and social injustices between and within countries, ecological degradation and moral decadence due to blind interests in the market and maximization of profit. However, the negative effects seem to weigh more than the positive ones. This raises the question of how to respond to economic globalization. Two responses are analysed and critiqued in this dissertation. The first response, that of Samir Amin, comes from a Neo-Marxist perspective. Amin suggests a reversal of economic globalization altogether. This reversal consists in the reconsideration of the international socialism whereby each state should be allowed to negotiate the terms of interdependence with other states (poly-centrism). The second response is that of Hans Kung, who suggests a global ethic that could give economic globalization a human face. This economy with a human face is an "Aristotelian mean" economy; a kind of economy which is between the welfare state and neo-capitalism. The content of this global ethic supposed to underlie this economy is a set of values drawn from most of the religious traditions of the world. My contention is that neither Amin's international socialism nor Kung's global ethic constitute a satisfactory challenge to the power of the market and profit that are the main motive of economic globalization. Amin's international socialism is unrealistic and unreliable, particularly in this time when Marxist socialism has failed economically and has shown itself unpopular and unhelpful in practice. Kung's idea of global ethic is a powerful suggestion. Nevertheless it lacks a conceptual foundation which would redeem it from the risk of being a mere ethical contract. This conceptual framework should be an alternative to that of the Smithian homo oeconomicus that informs today's economy. The present economic order evolves around the neoclassical narrow understanding of the human being as homo oeconomicus. Thus, if we are to provide an ethic for the phenomenon of economic globalization, we have to build it on a concept that goes beyond the economic man. Such a concept should be an answer to the following double question: What/who are we, and how should we live given what/who we are? The concept that seems to best answer these questions is the concept of imago Dei as relational, central to the Judeo-Christian anthropology. The social, political and ecological implications of imago Dei as relational should help us to reconstruct the human community as the context of moral values, empower the state as the natural society that can work in partnership with the Church as the family of God, and finally consider those values that can help us to consider the enviromnent as something that is not at the disposal of human domination and overexploitation. The ethic of imago Dei as reIational is applied to the Burundian context as its testing ground. With the ethic of imago Dei as relational, the growth of the international trade should benefit the poor instead of marginalizing them, political liberalism would not lead to disorder which the profit seekers exploit to the detriment of the state, solidarity would imply equality and social justice as well as environmental care, and moral values would recover their priority over market judgment in which everything is referred to in terms of commodity. The implications of such an ordering are the following: the humanization of foreign aid and humanitarian service, the orientation of economic investment towards human promotion and not only for profit, a shift from self-enrichment minded political leadership to a leadership open to socio-economic empowerment of the poor as well as environmental care.
Thesis (M.A.)-University of Natal, Pietermaritzburg, 2001.

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Owusu-Sekyere, Bernard Nyarko. "Is the HIPC initiative of benefit to the people of Northern Ghana? : a theological reflection." Thesis, 2005. http://hdl.handle.net/10413/1940.

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The HIPC debt relief initiative is a controversial IMF/World Bank program. This thesis examines whether the HIPC initiative in Ghana is "pro-poor". The concept of the "poor" and what this means for pubic policy is discussed in the framework of the biblical concept of shalom, that is the promotion of human wellbeing, within the context of Northern Ghana. To enable a fair assessment of the HIPC program in Northern Ghana, a review of Ghana's debt crisis is provided alongside a brief economic history. The origin of the debt crisis is traced to the first republic. A review of HIPC is undertaken from the perspectives of both theory and its practical implication. In the implementation process, particularly in Northern Ghana, the research identifies a number of infrastructural projects being accomplished by the HIPC funds and evaluates their usefulness and relevance. The thesis argues that there are three strengths to HIPC in Northern Ghana, namely, political accountability, social participation and infrastructure development; and that there are six weakness, namely, dependency syndrome, cultural relevance, ethnic conflict, adult capability development, personnel provision and economic distribution. It concludes that problem of human development that has been lacking in Ghana's economic policies, and the crisis of skilled personnel could undermine the provisions of HIPC in Northern Ghana to contribute meaningfully to shalom, or some measure of real development in people's life.
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.

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Teka, Zeferino. "From guns to dialogue : the role of the church in the democratisation and reconstruction of Angola." Thesis, 2006. http://hdl.handle.net/10413/987.

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This study set out to find a concept ual fr amework through which the church can respond to the democratisation process that I Angola has been undergoing since the y ear 2002 . In this regard , the study firstly posi ted that the democratisation process the countr y is undergoing presents an opportunit ~ that Angolans can seize to exorcise the past of war and embark on the d efinition of a new nation al future . Secondly , it posited that the church does possess potential to contribut ~ to the success of the democratisation process and positively influence the shaping of I new Angola . To achieve this aim , the study wa divided in three major parts . The first part surveys Angola's socio-political and econo ic past from the beginning of the civil war in 1975 to its end in the early 2002. This su ey is followed by an analytical discussion which attempts to ascertain the major chal ~enges the past poses to the future. The second part of the study discusses the relationship between democratisation and reconstruction. This discussion revolves around the mea ning and the relevance of democratisation for Angola , involves an evaluation of the fram ework th at is guiding the democratisation process, a I diagnosis of the current prospects of the democratisation process , and an evaluation of the I church's respon se to the process. he last p art of the study outlines the Theology of R e construction as it has been posited in Afric a. It discusses its paradigmatic v alue as well as its relevance to th e current soc io-political context in Angola. The study culminates with reflections on how a Theolo g y of Reconstruction can inform th e r esponse of the church to the democratisation process in Angola and thereby to its reconstruction . I The study found that the pursuit o ~ monopoly b y the incumbent ruling party in Angola and the former armed opposition p o v ement , with the complicity of foreign powers' interference in national affairs, is r he major factor that has fuelled Angola's politico- military conflict in the past. This conflict has brought about destruction and hindered national development. The study al to found that while the democratisation process is on course, there have nevertheless c bntinued to be socio-political chall enges from the country's past. Lastly , the study fo ilind that th e church's response to the democratisation process has been anachronistic . Wh ile it had contextual cohesion in th e era that preceded democratisation , it however proves to be r edundant in the current democratisation and reconstruction challenge that the countr y is faced with. By way of conclusion , th e study su ~gests that the democratisation process that A ngola is currently undergoing is the necess ary stepping-stone for the country to move from the destructi ve past into a process I of national reconstruction. It argues that the democratisation proc ess a vails space for th e creation of legitimate and accountable I political institutions and structures that can det er the absolutist and totalitarian politics of the past. In turn , the stud y suggests ~ prim arily proactive , yet also resistant reconstruction theological framework for a church l response to the democratisation process that Angola is undergoing. This framework is posited in v iew of the current socio-political state of affairs in the country and with a vi I w to a decisive ecclesial influence in the making of a new Angola
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2006.

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Chinyong'ole, Johnson J. "The Anglican church and poverty in Tanzania : a review of development programmes in the diocese of Morogoro." Thesis, 2005. http://hdl.handle.net/10413/1854.

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Tanzania is one of the poorest countries in Sub-Saharan Africa. Since independence Tanzania has implemented different development policies, but the gap between the rich and the poor has increased despite the government's and NGOs' efforts of development programmes for poverty reduction being implemented. This research has analysed the approach of the Anglican Church to development programmes for poverty reduction in the Diocese of Morogoro. It has defined poverty as a lack access to resources, together with a lack of power, dignity and vocation. Because of this challenge of poverty, the Church has been involved in community development programmes for poverty reduction. These programmes have sought to empower the poor, offering dignity and enabling them to realise their God-given vocations in their communities. The aim of these programmes is to improve the living standard of poor people and to raise their social and economic welfare regardless of their religious beliefs. The research has identified the two main weaknesses in these church programmes as (1) a lack of a theoretical vision, and (2) a lack of strategic vision. Because of the first weakness it has consolidated a theoretical vision for development programmes focusing on theology of development, the definition of development and community development, and Asset Based Community Development as an approach to community development in connection with Ujamaa, and particularly Kujitegemea. In tackling the second weakness it has consolidated a strategic vision for the diocese making use of such as PRA/PLA, ADPs to take forward the theoretical vision for development programmes in the diocese of Morogoro. The thesis concludes by recommending that the relevant diocesan leaders engage with this research and proposals, so as to provide a way forward.
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.

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Methula, Dumisani Welcome. "Black Theology and the struggle for economic justice in the democratic South Africa." Diss., 2015. http://hdl.handle.net/10500/18918.

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This study sets out to contribute to the expansive development of Systematic Theology and Black Theology, particularly in the struggle for economic justice in the democratic South Africa. The liberation of black people in South Africa and across the globe is the substantive reason for Black Theologies‘ existence and expression. The study‘s reflections on economic justice and Black Theology as sites of the intellectual focus and analysis is central to understanding the conditions of existence for the majority of South Africa‘s citizens, as well as understanding whether the fullness of life based on dignity and freedom as articulated in biblical witness, particularly John 10:10 is manifest for black people in South Africa. The study also seeks to identify, describe, analyse and understand the emancipatory theories and praxis, which entail a plethora of efforts they undertake to liberate themselves. Understanding and engendering the nexus of social practice and theological insights in the articulation of Black Theology as a particular expression of systematic theology, and drawing attention to the ethical foundations undergirding Black Theology, are important in demonstrating Black Theology‘s role and task as a multi-disciplinary discipline which encompass and engender dialogue within and between theory and praxis, and theology and ethics. This study thus suggests that since the locus of Black Theology and spirituality is embedded in the life, (ecclesial and missional) work (koinonia) and preaching (kerygma) of black churches, they have the requisite responsibility to engage in the efforts (spiritual and theological) in the struggle to finding solutions to the triple crises of unemployment, inequality and poverty which ravage the quality and dignity of life of the majority black people in post-apartheid South Africa. This study therefore concludes by asserting that, there are a variety of viable options and criteria relevant for facilitating economic justice in South Africa. These strategies include transformational distribution of land to the majority of South Africans, the implementation of heterodox economic policies which engender market and social justice values in the distribution of economic goods to all citizens. It also entails prioritization of the social justice agenda in economic planning and economic practice. In theological language, economic justice must involve the restoration of the dignity and the wellbeing of the majority of South Africans, who remain poor, marginalised and disillusioned. It also entails promoting justice as a central principle in correcting the remnants of apartheid injustices, which limit transformational justice which enables and facilitates equality, freedom and economic justice for all South African citizens.
Philosophy, Practical & Systematic Theology
M. Th. (Systematic Theology)

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Mazive, Angelica Zuca. "Development, sin and salvation : lessons from the Millennium Declaration, NEPAD and the Kingdom of God for the Union Baptist Church of Mozambique." Thesis, 2004. http://hdl.handle.net/10413/2096.

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This thesis discusses issues relating to development, sin and salvation. It examines the development visions of the Millennium Declaration and NEPAD Documents and compares them with the values of the Kingdom of God. It identifies some lessons from the Millennium Declaration and NEPAD Documents, and the Kingdom of God for the Union Baptist Church of Mozambique. These lessons are to help the denomination as it involves itself in the mission of the Kingdom of God in the community in Mozambique. The thesis argues that there is a relationship between the visions of the Millennium Declaration and the NEPAD Documents, and the values of the Kingdom of God on a number of issues such as the issues of sickness, orphans, vulnerability, gender inequality, poverty, the poor, hunger, unemployment, oppression, exploitation, wars, crime, violence against women and children, injustice and corruption. The Kingdom of God is about love, health, well-being for all, care, justice, unity and solidarity; harmony, life, peace, freedom, restoration, acceptance, righteousness, community, and salvation that includes both spiritual and physical salvation of the whole person both now in this life before death and after death. However, the thesis argues that the eschatological aspect of the Kingdom of God helps us see that sin is deeply rooted in human life, and even our best efforts at development will not rid the world of sin. The Church therefore has to remind society of this deeper sin, and to proclaim the gospel of the forgiveness of sins, while struggling with the evidence of that sin in poverty, sickness, injustice and violence. The church, especially the Union Baptist Church of Mozambique, has to be a key player in striving for Kingdom values. The church is called to holistic and integral mission. It should take a leading role in the issues that concern our people and society today, because that is doing the will of God. The commandment to love our neighbour as we love ourselves has to be expressed through our participation in integral mission, which is concerned with all human beings and all God's creation. The shalom of the Kingdom has to be experienced by all, and the church must be the means through which shalom is realised.
Thesis (M.Th.)-University of KwaZulu- Natal, Pietermaritzburg, 2004.

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Maduka, Johnson Obiora. "Strategies for local Anglican churches to alleviate rural poverty in Igboland, Nigeria." Thesis, 2002. http://hdl.handle.net/10413/3431.

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This research project concerns the role that local Anglican Churches can play in alleviating poverty in rural Nigeria. After a brief overview of the political, economic and social background of Nigeria, the first chapter considers the causes and impact of rural poverty in Nigeria. The paper then defends a theological vision for rural development, identifying four key elements, namely stewardship, empowerment, self-reliance and the mobilization of local assets. In the final chapter, the paper argues that a combination of agriculture and micro-enterprise, in the form of small agricultural business, provides the most practical contribution the Church can make. A number of such business opportunities such as garri processing and livestock farming are considered.
Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2002.

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Kansimbi, Sylvester Tonje. "A critical evaluation of the members of the religious Congregation of the Holy Spirit's understanding of their mission to the poor in the Dioceses of Bethlehem & Durban - South Africa." Thesis, 2007. http://hdl.handle.net/10413/318.

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This thesis is an evaluation of the members of the missionary religious Congregation of the Holy Spirits' understanding of their mission to the poor in the Dioceses of Bethlehem and Durban in South Africa. The Congregation of the Holy Spirit was founded on 27th May, 1703, Feast of Pentecost. A group of poor clerical students knelt before the statue of the Black Virgin of Paris (Our Lady of Deliverance) in the Church of St. Etienne-des-Gres. Their friend and leader was Poullart des Places. This small group of young men consecrated themselves to the Holy Spirit so marking the foundation of the Congregation. In the year 1848 some forty missionaries of the Congregation of the Holy Heart of Mary founded by Francis Libermann in 1841 were integrated into the Congregation of the Holy Spirit. From its foundation, the mission of the Congregation has always been the "evangelization of the poor" (Luke 4:18). For the founders, the poor meant those who were oppressed and marginalized among whom were the poor students and slaves in the colonies. My particular concern, however, is to evaluate the members of the Holy Spirits' understanding of their mission to the poor in the Dioceses of Bethlehem and Durban in South Africa. How do Spiritans in these two dioceses understand or interpret "the poor" whom they serve? How does this contemporary South African Spiritan understanding of the poor match with that of the founders or constitution of the Congregation? My response to these questions is an affirmation. In the evaluation, we will discover that the poor in the dioceses of Bethlehem and Durban include those who are unemployed, HIV/AIDS patients, orphans, children and women who are abused, refugees / asylum seekers, street children and many others. In summary, it is noted that the poor are those who lack physical necessities, socially oppressed and spiritually poor. In faithfulness to the intuition of the founders, it is observed that Spiritans in both Bethlehem and Durban Dioceses are attempting to be at the service of the poor. They are serving the poor through the proclamation of the Word, administration of the Sacraments, visitation of people in their own homes, attending to those who are infected and affected by HIV/AIDS pandemic, promoting the values of the Kingdom of God through justice and peace ministries and finally, Spiritans are working among the refugees, prisoners and hostel dwellers. Looking at these Spiritan ministries, it is noted that their choices of works are in accordance with the vision of the founders a well as what is in the Spiritan Rule of Life or constitution. Spiritans in both Bethlehem and Durban perceive their vocation as being at the service of these people. However, as religious, there are other elements which should be taken into consideration, such as prayer, community life and missionary spirituality. These are essential elements in the life of the members of the Congregation of the Holy Spirit. In general, the interviews show a lack of community life among members of the Congregation. This lack of community life affects prayer life as well. Other important elements include the need to revisit the idea of education and recovery of prophetic dimension of the Congregation where its members are always at the frontier situations.
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2007.

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Murove, Munyaradzi Felix. "The theory of self-interest in modern economic discourse: a critical study in the light of African Humanism and process philosophical Anthropology." Thesis, 2005. http://hdl.handle.net/10500/629.

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Modern economic theory of self-interest alleges that in their economic relations people always behave in a way that maximises their utility. The idea whether human beings were solely self-interested has a long history as it can be seen from the writings of Greek philosophers and the Church fathers. Among Greek philosophers there were those who argued that human beings were naturally self-interested (Aristotle) and those who maintained that human beings were communal by nature (Plato, Stoics and the Pythagoreans). The later position was adopted by the Church fathers as they condemned self-interest as the sin of avarice and greed. The justification of self-interest in human and political activities was part and parcel of the economic and political early modernists, as it can be seen in the works of Mandeville, Hobbes, Hume and Adam Smith. In the writings of these thinkers, the flourishing of wealth depended on individual freedom to pursue their self-interests. In this regard, selfinterest became the sole source of motivation in the behaviour of homo economicus. A persistent motif in late modern economic discourse on self-interest is based on the idea that people think and act on the basis of that which is to their self-interest. It is mainly for this reason that late modern economic thinkers maintain that society would prosper when people are left alone to pursue their self-interests. Late modern economic theory of utility maximisation alleges that individuals act only after calculating costs and benefits. The argument of this thesis, based on the commonalities between African humanism and process philosophical anthropology, is that self-interest is antithetical to communal life as advocated in the ethic of Ubuntu. One who acts solely on the basis of maximising his or her utility would inevitably deprive others of a humane existence. A holistic metaphysical outlook based on the relatedness and interrelatedness of everything that exists as we find it in African humanism and process philosophical anthropology implies that the individual exists in internal relations with everything else. We should go beyond selfinterest by giving primacy to a holistic ethic.
Systematic Theology & Theological Ethics
D. Div. (Theological Ethics)

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Mndolwa, William Fabian. "From Anglicanism to African socialism : the Anglican Church and Ujamaa in Tanzania 1955-2005." Thesis, 2012. http://hdl.handle.net/10413/9230.

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My intention in this study was to assess the response of the ‗Anglican Church‘¹ of Tanzania to Ujamaa².Using archives and interviews as sources, I explored the reactions of Anglicans to the struggle for independence, the new regime and Ujamaa. I also explored the response of the political elite to these Anglicans' reactions to the new regime and Ujamaa. Furthermore, I investigated the consequences experienced by the church after the fall of Ujamaa in Tanzania. It emerged that when Tanganyika and Zanzibar had received their independence, the new African state authorities made rigorous changes so that their countries would reflect African identities. These efforts included an increase in the number of Africans in civil services (replacing Europeans and Indians), modification or changes of names of towns and cities, and the introduction of new policies. Named as Africanisation,³ this development had far reaching impacts on the establishment of the two countries. They merged to form the United Republic of Tanzania and then declared Ujamaa the state policy. Ujamaa, which derived its meaning from the Kiswahili word Jamaa (a family member within an extended family whose utu (humanity) became meaningful only through watu (the community)⁴ was the choice because it signified ‗Tanzanian extended family‘— mtu ni watu (I am because we are). President Nyerere urged every individual, institution, the church included, to work for and live up to the Ujamaa goals.⁵ At a conference with religious leaders at Tabora, for example, Nyerere challenged the leaders to review the European inherited ‗traditions‘ of their churches which, according to him, were in conflict with the Ujamaa which the state was trying to promote.⁶ Although there were some reservations,⁷ the Anglican missions which became the state church of the colonial regime after World War I were faced with two crucial challenges. First was a demand for reorientation of their loyalty from the colonial government to the new state authority and the goals of Ujamaa. The discussion in chapters two, three, four and five of this study focused on this demand. Second was the whole question of whether Ujamaa was compatible with the Anglicanism they were propagating. This question was fully discussed in chapter six of this study. This study showed that changes, especially the ones which touched spiritual aspects of the people, were not easily received and that was what had brought the challenges which the church experienced. This was clearly analysed in chapter seven and the concluding chapter.
Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2012.

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Moreku, Clement. "Church and community during the Apartheid Era, 1970s-1980s: a focus on the projects of the Transkei Council of Churches (TCC)." Diss., 2003. http://hdl.handle.net/10500/816.

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Willis, Owen. "Like ships passing in the day : the interface between religion and international development in the programmes, publications and curricula of Canadian academic institutions." Thesis, 2005. http://hdl.handle.net/10413/1947.

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Although matters of faith, religion and spirituality are central to the lives of millions of people in the global South. and many faith based organizations are actively involved in development. few northern academics in the field of international development make explicit reference to religion's role in development. and, if they do, the subject is often subsumed under another category, such as culture. This study seeks to shed light on the interface between religion and international development in Canadian academic institutions: to what extent is the influence -- for good or ill-- of religion or development acknowledged in their programmes, publications, and curricula? This is accomplished by means of an analysis of references to religion in the Canadian Journal of Development Studies (CJDS) and Canadian Development Reports as well as in the course offerings of International Development Studies (IDS) departments at Canadian universities. Findings show that only about 1% of article titles and 2% per cent of abstracts mention the subject of religion in its broadest definition over the twenfy five year history of the CJDS. Of 2,684 IDS courses offered (including courses cross-listed with Religious Studies departments), some 3% mention religion in their titles, and 8% in course descriptions. However, upon closer examination, only a handful of courses directly analyze the relationship between religion and development. Findings from this research are further interrogated in surveys and interviews with key informants, in order to uncover some of the reasons for what is perceived to be a lacuna in IDS teaching and research. Various recommendations are advanced: positivistic biases in academia need to be acknowledged, more research should be devoted towards an area currently understudied, and northern academics must be challenged to consider the religious reality of southern life, for, in Robert Chambers' words, "Whose reality counts?" Clearly the religious dimension of global life needs to be afforded a sharper focus in the programmes, publications and curricula of IDS departments at Canadian academic institutions.
Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.

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Van, Ginkel Aileen, Donald L. Knudsen, Paul A. Marshall, Malcolm H. MacRury, Bernard Zylstra, Kathy Vanderkloet, and Steve Shaw. "Perspective vol. 16 no. 2 (Apr 1982)." 2013. http://hdl.handle.net/10756/251292.

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Malcolm, Tom, Plaats Nancy Vander, and Robert E. VanderVennen. "Perspective vol. 9 no. 2 (Apr 1975)." 2013. http://hdl.handle.net/10756/251204.

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Dean, Samuel O. "A theoretical reflection on concepts of poverty : towards an appropriate development framework for the church in it's [sic] development ministry among the poor." Thesis, 2002. http://hdl.handle.net/10413/3276.

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This paper argues that an adequate definition of poverty is necessary for the church if it is to make a positive contribution to poverty alleviation. The definitions of Amartya Sen, Klaus Nurnberger and Bryant Myers are examined in the light of the Biblical witness of the Old and New Testaments. Building on the definition of Myers, the essay then explores some possible strategies for the church in poverty alleviation such as building healthy relationships, using the pulpit, and affirming the poor as agents of their own transformation.
Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2002.

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Carvill, Robert Lee, Mary Baumgartner, R. W. Bruinsma, and Andy den Otter. "Perspective vol. 5 no. 5 (Nov 1971)." 2013. http://hdl.handle.net/10756/251227.

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Holthaus, Stephan. "Zwischen Gewissen und Gewinn: die Wirtschafts- und Sozialordnung des „Freiburger Bonhoeffer-Kreises“ und ihre christliche Begründung." Diss., 2014. http://hdl.handle.net/10500/18835.

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Text in German
Die wirtschaftspolitische Konzeption der Bundesrepublik Deutschland wird seit 1948 als „Soziale Marktwirtschaft“ bezeichnet. Es beruht auf den Prinzipien des Leistungswettbewerbs, geregelt durch staatliche Ordnungen und ergänzt durch einen sozialen Ausgleich. Die „Soziale Marktwirtschaft“ geht dabei einen Mittelweg zwischen einer liberalen laissezfaire Wirtschaftsordnung und einer staatlichen Planwirtschaft. Vorliegende Arbeit untersucht zum ersten Mal im Detail ein Vorläuferdokument der Sozialen Marktwirtschaft, die „Freiburger Denkschrift“ aus dem Jahr 1943. In dieser Nachkriegsordnung, eine Auftragsarbeit der „Bekennenden Kirche“, finden sich alle Grundprinzipien der später eingeführten Sozialen Marktwirtschaft, eingebettet in ein umfangreiches christliches Reformprogramm für den Wiederaufbau Deutschlands. Die Arbeit analysiert den Hintergrund der Verfasser und die Inhalte der Denkschrift. Konkret wird gezeigt, welche Überzeugungen der christlichen Ethik sich in den wirtschaftspolitischen Forderungen der Denkschrift niedergeschlagen haben. Außerdem wird die Denkschrift in den biographischen Kontext der Verfasser und die zeitgeschichtlichen theologischen Zusammenhänge eingeordnet, denn viele Thesen des Dokuments reflektieren Diskussionsprozesse der damaligen Zeit. Zudem kann gezeigt werden, dass in die Freiburger Denkschrift sowohl protestantische wie auch römisch-katholische Elemente Eingang gefunden haben.
Since 1948 the economic system of the Federal Republic of Germany is called “Social Market Economy”. It is based on the principles of competitive markets, ensured by governmental competition policy and supplemented by social insurance and public assistance. The “Social Market Economy” takes a middle road between a liberal laissez-faire economy and a a centrally planned economy. The current study examines for the first time in detail the document that preceded the “Social Market Economy,” the 1943 “Freiburg Memorandum”. In this work, commissioned by the Confessing Church of the Third Reich as a post-war system, all fundamental principles of the later “Social Market Economy” can be found embedded in a comprehensive Christian reform program for the reconstruction of Germany. This dissertation analyzes the background of the authors and the contents of the memorandum. We will show specifically which convictions of Christian ethics were incorporated into the economic-political requests of the document. In addition the memorandum will be connected to the biographical context of the authors and the theological context of their time, as many theses put forward in the document reflect discussions that were in progress at that time. Also, it can be shown that Protestant as well as Roman-Catholic elements found entrance into the “Freiburg Memorandum”.
Philosophy, Practical & Systematic Theology
M.Th. (Theological Ethics)

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Hufeisen, Daniel. "Globale gerechtigkeit lokal leben : eine missiologische untersuchung der initiative Fairlangen.org." Diss., 2013. http://hdl.handle.net/10500/19697.

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The initiative “fairlangen.org – fair leben in Erlangen” (fair living in Erlangen) campaigns for global justice. Its activities are based on a holistic understanding of mission. Through networking, fostering public relations, educational work and specific campaigns, the initiative supports local commitment to global justice. Its main focus is the promotion of fair consumer behaviour. This MTh dissertation offers a missiological reflection of the initiative fairlangen.org, which is the author‘s action research project. Firstly, it establishes the missiological grounds on which local commitment for global justice can be understood as a part of holistic mission. This is concretised by actions to promote fair consumer behaviour, with an emphasis on Fair Trade. On this basis, the specific segment of fairlangen's practical activities are analysed using qualitative methods, and reflected upon in missiological terms. This study concludes by giving new impulses to other missionary projects that are planning to campaign for global justice.
Die Initiative »fairlangen.org – fair leben in Erlangen« setzt sich auf der Grundlage eines ganzheitlichen Missionsverständnisses für globale Gerechtigkeit ein. Durch Netzwerkarbeit, Öffentlichkeitsarbeit, Bildungsarbeit und Kampagnenarbeit fördert sie den lokalen Einsatz für globale Gerechtigkeit, vor allem fördert die Initiative ein gerechtes Konsumverhalten. In der vorliegenden Masterarbeit wird die Initiative fairlangen.org, die das Handlungsforschungsprojekt des Autors ist, missiologisch reflektiert. Dazu wird zunächst erarbeitet, wie der lokale Einsatz für globale Gerechtigkeit als ein Aspekt von ganzheitlicher Mission missiologisch begründet werden kann. Konkretisiert wird dies am Engagement zur Förderung eines gerechten Konsumverhalten – mit einem Schwerpunkt auf Fairem Handel. Davon ausgehend wird die Praxis des Handlungsforschungsprojekts fairlangen.org in diesem Bereich mit qualitativen Methoden untersucht und missiologisch reflektiert. Als Fazit der Untersuchung können Impulse für andere missionarische Projekte formuliert werden, die sich für globale Gerechtigkeit einsetzen möchten.
Christian Spirituality, Church History and Missiology
M. Th. (Missiology)

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Okkema, Mark, Tod Nolan Moquist, Albert M. Wolters, and Brian J. Walsh. "Perspective vol. 10 no. 7 (Oct 1976)." 2013. http://hdl.handle.net/10756/251328.

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Marshall, James. "Perspective vol. 8 no. 4 (Aug 1974)." 2013. http://hdl.handle.net/10756/251209.

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Carvill, Robert Lee, and Debbie Steele. "Perspective vol. 6 no. 4 (Aug 1972)." 2013. http://hdl.handle.net/10756/251222.

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Zylstra, Bernard, Evelyn Kuntz Hielema, and Marty Ruiter. "Perspective vol. 14 no. 2 (Apr 1980)." 2013. http://hdl.handle.net/10756/251305.

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Malcolm, Tom, and C. T. McIntire. "Perspective vol. 8 no. 5 (Oct 1974)." 2013. http://hdl.handle.net/10756/251208.

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Malcolm, Tom, Christiane Thies, and Marcia Hollingsworth. "Perspective vol. 9 no. 3 (Jun 1975)." 2013. http://hdl.handle.net/10756/251339.

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Pitt, Clifford C., Bruce Clemenger, and John R. A. Mayer. "Perspective vol. 22 no. 2 (Apr 1988)." 2013. http://hdl.handle.net/10756/251255.

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Pitt, Clifford C., Bruce J. Clemenger, and John R. A. Mayer. "Perspective vol. 22 no. 2 (Apr 1988)." 1988. http://hdl.handle.net/10756/277585.

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Piers, Ken, Tod Nolan Moquist, Geest Mieke Van, and C. T. McIntire. "Perspective vol. 10 no. 3 (Apr 1976)." 2013. http://hdl.handle.net/10756/251333.

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Manci, Thembayona Paulus Emmanuel. "The response of African religion to poverty, with specific reference to the Umzimkhulu Municipality." Thesis, 2005. http://hdl.handle.net/10500/580.

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"The Response of African Religion to Poverty with specific reference to the Umzimkhulu Municipality" is a particular effort of the wider world that researches the ways and means for combating the scourge of poverty in society aiming at securing a better future for the future generations. In as much as African traditional religion is part of the culture, tradition and custom of its tenants, and as such aims at the wellbeing of its tenants, it is able to offer a response to poverty. It teaches about the importance of the values of community, meaningful and life-affirming relationships and the value of ubuntu. All these clamour for extended sharing and extended participation which are essential if society will continue to exist. African traditional religion maintains an ethic that says: `Real poverty results from the blockage of the vital links'. Celebrating economic achievements in food must be preceded by the celebration of people. `Batho pele': is the contemporary Democratic South Africa's slogan that suggests putting people in the center of life. It does not only call us to serve the poor, but also to allow them to champion the courses of the kind of service they desire. African traditional religion teaches that, together with the other institutions that govern the lives of people, religion and politics should have among other things a concern about production and distribution of the resources, hence the claim: `Food is also politics'. In their dealing with the problem of poverty, religion, politics and other social institutions ought to dedicate a special place to instilling positive attitudes towards the concept of work among their tenants. In this way the slogan `Batho pele' or people first, does not merely mean waiting to be served, but it also means that every body to the best of their ability ought to be doing something towards the production of the items of service. The inclusiveness of African religion in terms of what it calls `community' cautions society about the importance of the other beings in its consideration of poverty alleviation. Our economic wellbeing depends mostly on our attitude towards the other non-personal neighbours, prominent among which is our common abode, the earth, the land.
Religious Studies & Arabic
D.Th. (Religious Studies)

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Dissertations / Theses on the topic 'Christianity – Economic aspects'

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