On the International Legal Aspects of Human Dignity
Human dignity is a value of great antiquity. Dignity for the classical Roman conveyed the sense of the rank of some citizens of Roman society. Later, in the period of the Renaissance, religious writings expanded the idea of human dignity to a quality enjoyed by all, not simply an elite. The Renaissance fortified the conception of the individual's capacity, through God, to transform themselves. 
 
The second great renaissance in the life of human dignity occurred at the end of World War II. The appalling loss of civilian life during this conflict and the gruesome revelations of the treatment of minorities, most notably the evil treatment of European Jews, revived discussion of human dignity. Human dignity may have waxed and waned in legal and philosophical attention after this time. In the 1970s, one writer suggested that discussion of human dignity 'seems to have suffered the fate of notions such as virtue and honour, by simply fading into the past'. However, human dignity has enjoyed yet another renaissance over the past decades, in debates about dying with dignity and the human cloning debates of the modem Genome Era.
Religious participation of Christians and muslims fostering mutual social trust in Nigeria? : an exploration theological study
II OPSOMMING III ACKNOWLEDGEMENTS IV DEDICATION V TABLE OF CONTENTS VI LIST OF TABLES IX LIST OF FIGURES X LIST OF ABBREVIATIONS XI CHAPTER 1: INTRODUCTION 1 1.1 BACKGROUND 1 1.2 THE RESEARCH QUESTION & SUB-QUESTIONS 3 1.3 HYPOTHESES 4 1.4 AIMS OF THE STUDY 5 1.5 RESEARCH OBJECTIVES 5 1.6 RESEARCH METHODOLOGY 6 1.6.1 Perspectives on research methodology 7 1.6.2 Research Strategy 7 1.6.3 Research design 9 1.6.4 Research methods and techniques 11 1.6.5. Data analysis 14 1.7 ETHICS OF THE RESEARCH 15 1.8 SIGNIFICANCE AND CONTRIBUTION OF THE STUDY 15 1.9 LIMITATIONS OF THE RESEARCH 16 1.10 OUTLINE OF CHAPTERS 16 CHAPTER 2: CHRISTIAN – MUSLIM ENCOUNTERS IN NIGERIA 19 2.
Italian Influence on the Development of Calvinist Scholasticism
THIS ARTICLE TRIES to show that the rise of Calvinist scholasticism, which was the most important development in Calvinist theology during the second half of the sixteenth century, stemmed largely from several converging Italian influences, particularly from the writings of Peter Martyr Vermigli and Jerome Zanchi. Here Calvinist theology refers not only to the personal thought of John Calvin but also to the teachings of the founders of the Reformed or Calvinist tradition as it spread out from Geneva and Switzerland to France, Germany, England, Scotland, Poland, and the Low Countries. In this context Calvin emerges as the brightest star in a galaxy of Reformed theologians which includes Heinrich Bullinger, Pierre Viret, Theodore Beza and Wolfgang Musculus as well as Martyr, Zanchi and others. These theologians were often more influential than Calvin himself at a given place or time or on a given point of doctrine. Bullinger, Martyr, and Martin Bucer were all more important for spreading Calvinist ideas to Edwardian England than was John Calvin. Early Elizabethan Protestantism looked more to Zurich than to Geneva, as did early Polish Calvinism. German Calvinism owed more to Heidelberg than to Geneva.' These leaders developed their theologies sometimes in mutual dependence, sometimes with surprising independence. By no means was their relation to Calvin simply that of disciple to master, for each gave a personal nuance to his style of Calvinism. Thus the sixteenth century Jesuit Cornelius Schulting states on the opening page of his five volume polemic against Calvin and Peter Martyr that Martyr was clearer and far more learned than Calvin.2 Recently John Bray has pointed out that research in seventeenth century Calvinism leads "to the conclusion that the impact of Calvin upon the Calvinistic movement has been greatly over-rated. It may well be that some of