Corruption has caused serious dysfunction in most of the public institutions in Zimbabwe. The effectiveness of public institutions on providing meaningful services today hinges upon the capacity of the Church and other social institutions to combat corruption. Regrettably, corruption has infected and affected both the Church and the secular institutions. This theoretical qualitative study explores the potential of the Church of Christ in Zimbabwe (COCZ) in curbing corruption in Zimbabwe. It employs a combination of the Christological kenosis (...) and Ubuntu or Hunhu as its theoretical lenses. The article argues that the Church has great potential to tackle corruption. The potential of the COCZ manifests in its organisation and public engagement. The restorative nature of the COCZ Restoration Movement (RM) magnifies scripture, the gospel of Christ (Christological kenosis) as a tool of conviction and behaviour change in public spaces to combat corruption. These unique attributes of the COCZ provide the rationale for choosing it as a case study in this article. The data were collected through the engagement with literature largely from the Zimbabwean scholars on the subject and the COCZ documents. The findings were that the COCZ can only unlock its potential if it is committed to taking a self-introspection and reconfigure itself in order to take a robust anti-corruption stance.Contribution: The study poses questions about the potential of the Church’s voice, through the case of the COCZ, in the context of corruption in Zimbabwe. It pushes for the Church to reclaim its authentic status in order to root out corruption and have relevance in the Zimbabwean communities’ lived experiences. Religion has always claimed higher ground in ethical and moral issues, but there is scanty literature on the COCZ’s role in combating corruption in Zimbabwe. The study maintains that the Church has a consequential opportunity to either drive the agenda to end corruption or lose relevance due to perceived complicit attitudes towards the same. (shrink)

A MONUMENTAL WORK OF SCHOLARSHIP, CONSISTING OF THOROUGH AND COMPREHENSIVE TREATMENTS OF FOUR RELATIVELY DISTINCT MOTIFS IN THE THOUGHT OF THE EARLY CHURCH FATHERS. PART ONE DEALS WITH THE ORIGIN OF THE PROBLEM OF FAITH AND REASON, TOGETHER WITH THE VARIOUS SOLUTIONS PROPOSED; PART TWO TREATS THE TRINITY, THE LOGOS, AND PLATONIC IDEAS; PART THREE EXAMINES THE THREE CHRISTIAN "MYSTERIES"--THE TRINITY, THE INCARNATION, AND THE GENERATION OF THE LOGOS; AND PART FOUR DETAILS THE RISE OF THE HERESIES, PARTICULARLY GNOSTICISM. (...) THIS IS A WORK OF EXPOSITION RATHER THAN OF PHILOSOPHICAL EVALUATION; BUT ITS SCOPE AND DETAIL MAKE IT AN INDISPENSABLE STARTING-POINT FOR ANY FUTURE EFFORT TO APPRAISE THE THOUGHT OF THE EARLY CHURCH FATHERS. (RM). (shrink)

It was proposed that the data from Monte Carlo statistical investigations be subjected to analysis of variance methods rather than the conventional techniques of tabling, graphing, and inspecting the data. Two examples in which analysis of variance methods were applied to published Monte Carlo studies were presented. It was suggested that balanced factorial designs should be used whenever possible in Monte Carlo studies so that analysis of variance methods would be directly applicable. Finally, three advantages of analysis of variance methods (...) over conventional techniques were described and analysis of variance methods were contrasted with a possible alternative analytical method, multiple regression analysis. (shrink)

Experimental philosophy of religion is the project of taking the tools and resources of the human sciences—especially psychology and cognitive science—and bringing them to bear on issues within philosophy of religion toward explicit philosophical ends. This paper introduces readers to experimental philosophy of religion. §1 explores the contours of experimental philosophy of religion by contrasting it with a few related fields: the psychology of religion and cognitive science of religion, on the one hand, and natural theology, on the other. §2 (...) offers a brief history of experimental philosophy of religion. The goal in this section is to highlight the ancient pedigree of this emerging area of research; as the contemporary experimental philosophy of religion literature expands and proliferates, it’s important to remember that this field has deep historical roots. Then, §3 focuses on the following questions: Why should we care about experimental philosophy of religion? And why is it needed? (shrink)

This book is intended to be used as a textbook by students of mathematics, and also within limitations as a reference work.

This book is intended to be used as a textbook by students of mathematics, and also within limitations as a reference work.

Transcultural comparisons taking the differences and commonalities into consideration in the fields of mental health and ill mental health have always been a focus of scientific interest. The ‘East’ and ‘West’ comparisons in this regard, could be the one most widely deliberated. ‘East and West’, as a human-made conceptual construct, has evolved to signify many social, cultural, political, economic and psychological realities and meanings, beyond its geographical references. Such conceptualizations both reflect and re-construct our realities. -/- Beyond the inequalities and (...) discrepancies in resources, the ‘East and West’ dualism has an impact on mental health theory and praxis in a many different ways. The range, content, patterns and expression of psychopathology and psychiatric symptomatology; the explanatory models of mental disorders; the diagnostic and classification systems; the psychopharmacological and psychotherapeutical interventions; the role of family and psychosocial support systems; basic conceptualizations of mental health and disease are some of the main areas of diversity. -/- This chapter, after briefly discussing the historical roots of the conceptualization of ‘East and West’, will be focused on the relations of mental health and ill mental health with this and related conceptualizations. It is concluded that, in this day of globalization, to improve the quality of psychiatric theory and praxis within a framework of high ethical standards, a paradigm focusing on the unity in diversity and embracing a non-dualistic, non-categorical, and non-hierarchical humanistic approach to cultural differences would bring all the colours of humanity and therefore psychiatry onto the canvas. (shrink)